Tokushima Masjid, Tokushima

 There is a thriving Muslim community in Tokushima prefecture of the country. Most of the Muslims are students studying in Tokushima University and Anan College of Industrial Technology. The prefecture is locvated in the east of Shikoku Island. The masjid, being the first in Tokushima prefecture was established in 2008.
Name Of Masjid: Tokushima Masjid,
Address: 2-8-1 Naka Shimada-cho, Tokushima-shi, Postal Code : 770-0052

Suherwardia Mujadedia

  Hazrat Sayyidna wa maulana Muhammad (Sallallahu Alayhi wa alihi wasallam)
Hazrat Sayyidina Amirulmomineen Ali ibn Abi Talib (KaramAllahu wajhahu)
Elahi Bahurmate Hazrat Imam Husayn (A.S)
Elahi Bahurmate Hazrat  Imam Ali Zayn al-Abidin (A.S)
Elahi Bahurmate Hazrat Imam Muhammad Baqir (A.S)
Elahi Bahurmate Hazrat Imam Ja'far as-Sadiq (A.S)
Elahi Bahurmate Hazrat Imam Musa al-Kazim (A.S)
Elahi Bahurmate Hazrat Imam Abu Al Hasan Ali bin Musa Rida (A.S)
Elahi Bahurmate Hazrat Ma'ruf Karkhi (Rehmatullah)
Elahi Bahurmate Hazrat Sari Saqati (Rehmatullah)
Elahi Bahurmate Hazrat Junnayd al-Baghadi (Rehmatullah)
Elahi Bahurmate Hazrat Shaikh Abu Ali (Rehmatullah)
Elahi Bahurmate Hazrat Shaikh Abu Ali Katib (Rehmatullah)
Elahi Bahurmate Hazrat Shaikh Uthman Maghribi (Rehmatullah)
Elahi Bahurmate Hazrat Shaikh Abu Al-Qasim Ghargani (Rehmatullah)
Elahi Bahurmate Hazrat Shaikh Abu Bakar Nisaaj (Rehmatullah)
Elahi Bahurmate Hazrat Shaikh Ahmed Ghazali (Rehmatullah)
Elahi Bahurmate Hazrat Shaikh Zia uddin Abu Najeeb (Rehmatullah)
Elahi Bahurmate Hazrat Shaikh Shahab uddin Suherwardi (Rehmatullah)
Elahi Bahurmate Hazrat Shaikh Baha uddin Zikriya Suherwardi (Rehmatullah)
Elahi Bahurmate Hazrat Shaikh Sadar uddin Arif Suherwardi (Rehmatullah)
Elahi Bahurmate Hazrat Shaikh Rukn uddin Suherwardi (Rehmatullah)
Elahi Bahurmate Hazrat Makhdoom Jalaluddin Jahania Jahan gasht (Rehmatullah) 
Elahi Bahurmate Hazrat Syed Ajmal Shah Bharaichi (Rehmatullah)
Elahi Bahurmate Hazrat Syed Buddan Shah Bharaichi (Rehmatullah)
Elahi Bahurmate Hazrat Shaikh Dervesh Muhammad Bin Qasim (Rehmatullah)
Elahi Bahurmate Hazrat Shaikh Abdul Quddus Gangohi (Rehmatullah)
Elahi Bahurmate Hazrat Shah Rukunuddin (Rehmatullah)
Elahi Bahurmate Hazrat Shaikh Abdul Ahad (Rehmatullah)
Elahi Bahurmate Hazrat Mujaddid Alf Thani (Rehmatullah)
Elahi Bahurmate Hazrat Khwajah Masoom Sirhindi (Rehmatullah)
Elahi Bahurmate Hazrat Khwajah Muhammad Naqshband (Rehmatullah)
Elahi Bahurmate Hazrat Khwajah Muhammad Zubair (Rehmatullah)
Elahi Bahurmate Hazrat Khwajah Zia Ullah Kashmiri (Rehmatullah)
Elahi Bahurmate Hazrat Khwajah Shah Muhammad Afaq Delhvi (Rehmatullah)
Elahi Bahurmate Hazrat Shah Fazl Ur Rehman Gunj Muradabadi (Rehmatullah)
Elahi Bahurmate Hazrat Syed Muhammad Maroof Madni Shah (Rehmatullah)
Elahi Bahurmate Hazrat Syed Ejaz Hussain Shah (Rehmatullah)
Elahi Bahurmate Hazrat Muhammad Murad Ali Khan (Rehmatullah)
Elahi Bahurmate Hazrat Muhammad Muzafar Ali Khan Arif (Rehmatullah)


Naqshbandi order is refered to the sufi order or path revealed by Allah (SWT) to the great shaikh of 8th century Hijrah shaikh Baha’uddin Naqshband Bukhari, who lived in Bukhara (currently Uzbekistan) and this order was named upon his title “Naqshband”.
Mujaddidi order is named after the great shaikh of 11th century Hijrah, Shaikh Ahmed Faruqi Sirhindi, who lived in Sirhind, Indian Punjab. He was called “Mujaddid Alf Thani”, the reviver of the second millenium.

According to the Ahadith of our beloved Prophet (peace be upon him), this Ummah is divided mainly in two parts, the First (Awwal) and the Last (Akhir). As one hadith says: My Ummah is like rain, its not known whether the first part of it is better and greater, or the last one.
Mujaddid Alf Thani said the Akhir (Last) part of this Ummah starts when one thousand years have passed to the passing-away of our beloved Prophet from this world. In early Ummah’s, there used to come an Ulul-Azm prophet (a great prophet) who brought a new Sharia and revived the humanity. Since our beloved Prophet is the last one, after one thousand years there had to come some one who was heavily gifted by Allah to revive this whole Ummah, the Shariah, the Tasawwuf and to separate the Bida’ah from Din.
So shaikh Ahmed Sirhindi Mujaddid Alif Sani was sent as a great Waliullah (saint) and was given many rewards from Allah. One is that he is Mujaddid Alif Sani, the revivor of the second millenium. Second is that he was rewarded by the Title of “Qayyum”, the one with whose help the universe and the whole world is maintained and stable.
Above is the basic information about the shaikhs of Naqshbandi Mujaddidi Order. My purpose is to show you the glories and greatness of this order. Here are the points:
Since Mujaddid Alef Sani is the greatest Waliullah of the second millenium, every coming waliullah in this Ummah, wherever he lived or whatever tariqa or order he belongs to, is under the Wilayat of Shaikh Ahmed. Every single person in this second millenium Hijrah, who receives Fuyooz (single: Faiz) or spiritual bounties, has to receive through him. He is the transmitter of Faiz to this whole Ummah in this last millenium.
Hazrat Mujaddid had Ijazat (perfection) in all the tariqah’s. He was given Khilafah from Shaikh Abdul Qadir Jilani directly, after four centuries. Not only spiritually, but also physically. Shaikh Jilani had given the Khirqa (gown) of Khilafah to his son, and had asked to transmit it down the line so that it reached Shaikh Ahmed Faruqi by a qadiri shaikh of his time Shaikh Sikandar Kethali.
Hazrat Mujaddid was given complete bounties and fuyoozat of all the tariqahs as he has mentioned in his letters. No other shaikh of this time has got so much fuyoozat of any tariqa. All the founders of tariqahs asked him to prevail and preach their tariqa. But then our beloved Prophet came, and asked him to preach the Naqshbandi order as it belongs to the most beloved of the Prophet’s companions, Sayyadna Abu Bakr Siddiq. So Shaikh Mujaddid preached this order.
The Naqshbandi order was revived by Shaikh Ahmed and was later named Naqshbandi Mujaddidi order. This contains all the bounties of the great founders of four tariqahs. This order has direct fuyoozat from Rasullalah (SAW) and his beloved companion Siddiq-e-Akbar. So this is the best tariqa available today to adopt.
I don’t want to say other tariqas in existence are not valid. They are all good and highly appreciable. But the matter is that this tariqa is related to the greatest companion of the holy Prophet. Waliullah’s say this tariqa has such fazeelat over others, as had Sayyadna Abu Bakr over other Sahaba.
Going back, this tariqa leads to the best of humans after prophets. Going down, it has been predicted by Shaikh Mujaddid and other waliullah’s, this tariqa will descend to Imam Mehdi, who will teach people the Zikr of this tariqa. He is the final shaikh of this tariqa, as has been said by Shaikh Parsa, the khalifa of Hazrat Baha’din Naqshband.
Today is the End of Times. This is second and last millenium and has to end with Qiyamah. This is the worst time of all in this Ummah. It is utmost necessary to take the help of some Shaikh to save one’s Iman and Din. Without the help of some Kamil Shaikh it is almost impossible to save Iman.
Therefore, I would advice people who dont’ have shaikh in sulook, that look for some who is related to Naqshbandi Mujaddidi order. There are many, and you may find a mujaddidi shaikh in any part of the world. Although other tariqas are all good, they are very hard to adopt. Naqshbandi Mujaddidi order is the easiest and fastest to reach the bounties of Allah. Moreover, to find a shiakh of other tariqas is extremely difficult, as very few are existing. Most of them are even not Kamil, so find a Shaikh-e-Kamil and save your Iman today.

Chishtiya Order

Brief Introduction to Chishtiyyah Silsila
Founded by Khwaja Abu Ishaq Shami Chishti, the Chishti order derives its name from the village of Chisht in Afghanistan, which is located thirty miles away from the modern city of Herat. Chisht was home to remarkable family that produced an unbroken line of five great Sufi masters. It is from this family and their systematisation of ‘tasawuuf’ that the basic principles and methodology of the Chishti order were laid down. The Chishti order is one of the oldest and most famous of the forty major orders. Indeed, classical formulations speak of four main orders; The Qadiriyyah, the Chishtiyyah, the Naqashbandiyyah and Suhrawardiyyah. Though, arising in Afghanistan and spreading into Khurasan (modern day Iran), their major sphere of influence was India, where they wielded an immeasurable effect on the native population. Their emphasis on charity, social uplifting and generosity, combined with Islam's egalitarian nature, was one of the most important factors contributing to Muslim rule in India, which lasted over eight hundred years and oversaw some of the most brilliant and sophisticated civilisations the world has known. Following the path of the other Sufi Tariqah (orders), the Chishtiyyah order later ramified – treelike - into a number of different orders. The sub-orders tend to be named after a saint of that particular silsilah, who was instrumental in further developing the methodology or principles of the order, and who was responsible for taking it in a different direction based on the needs of the time. The division of the Chsihti order into two major sub-orders occurred with the development of the Nizami (after Khwaja Nizam Uddin Auliyah) and the Sabri (after Makhdom Alla ad Din Sabir) orders. Both were the two major disciples (Khulafah) of Baba Farid Uddin Ganj-e-Shakar.
Basic Principles
In common with all orthodox Sufi orders, the Chishti order refrain from anything that is contrary to the dictates of the Holy Quran and the practice of the Holy Prophet (SWM). Indeed, they are the foremost in their observance of the internal patterns of thought and personality and external method of conduct of the Holy Prophet (SWM).
The Chishti order adhere to the Sufi emphasis on tazkiya, which refers to the purification of the heart from all negative qualities, the subduing of one's base desires and the pursuit of Ihsan (beauty and perfection) through adoption of the divine attributes. A defining characteristic of the order is the avoidance of the company of the rich and powerful, preferring that of the poor, to whom they show great respect and generosity. The reason for this is to avoid the tinge of corruption and worldliness that tends to accompany the materially well off, as opposed to the poor who (by necessity) practice reliance upon Allah (tawakkul). This helps them to maintain humility at all times, notwithstanding the lofty heights of spirituality they may attain.
One of the mechanisms by which the Chishtiyyah order infuses love of Allah into the heart is that of ‘Sema’, or the spiritual musical assembly. The Chishtiyyah are also characterised by their strict avoidance of the powerful and the ruling elite.
One of the major distinguishing features of the order, which continues even today, is the missionary aspect. In keeping with the sunna of Rasulallah (SWM) and his companions, the Khullafah of the Chishtiyyah are often dispatched to distant areas, often in the Islamic diaspora, where they settle and serve the spiritual needs of the people there. By becoming native to that region, rather than merely visiting for a period of time, they become beloved of the population, who can see that the Sufi master has uprooted his entire life to settle among them, sharing their hopes, fears, joys and difficulties.
Hazrat Khwaja Nizam Uddin Auliyah listed the four most important principles of the Chishtiyyah order being; * Unselfish service to mankind * Living for Allah alone and maintaining complete trust in Him * Inexhaustible generosity and forgiveness *.
The Characteristics of the Chishti Masters
A study of the Chishti masters in South-East Asia by Professor Bruce Lawrence has yielded an interesting series of eight, seemingly paradoxical, qualities that sum up the characteristics of the
Chishti masters:
1. Born into a well-established Muslim family, he is still motivated to seek a spiritual master to improve the quality of his              faith.
2. He is well educated in the formal religious sciences, yet he is also able to intuit the deepest truths and symbolic meanings behind the written word.
3. Initiated by a shaykh whom he acknowledges as his sole vehicle of divine grace, he still strives to attain his won level of spiritual excellence through prolonged meditation and severe fasting (Mujahadah).
4. Living in isolation from others, he still constantly tends to the needs of his fellow men, even if only those who come to him for help.
5. Married and father of sons, he remains celibate in temperament and disposition.
6. Capable of performing miracles, he is careful to suppress them on most occasions.
7. Prone to ecstasy, whether in silent solitude or abetted by music and verse in the company of other Sufis, he is still able to recall and perform his obligatory duties as a Muslim.
8. Avoiding the company of the world, people, merchants and Kings, he lives in proximity to them and maintains contact with the masses.


Spiritual Counseling

Spritual Healing


"There is no disease that Allah has sent down, except that He has also sent down its treatment."
The present-day thinkers all agree that previous age was"age of faith"and the present age is the "age of doubt." Our youth is the caught in the cross-fire of ultra-conservatism and the ultra-modernism. To elders conservatism is virtue and to youth it has become vice. The entire universe is conservative only fundamentally and it is changing all the time. The philosophy of change is based on the pursuit for knowledge----to fly on the wings of the knowledge to even greater heights, the quest for discovery and to probe all those resources which are here. Human probing brought technological changes and development which further not only changed the cultural mentality and a great psychological change in focus towards metaphysical and spiritual reality. Today most people think that human being is essentially flesh and bones! Islam does not say this! The Holy Quran declares that the essential human being is a space less and timeless being created in the transcendental world. The human essence is not the material, but spiritual.
In the Islamic worldview everything-----including the heavens and the earth and all that is in between--- is seen as a manifestation of the creative aspect of Allah Almighty to Whom everything living or non-living, submits. At the heart of this is the concept of Tawhid, the Unity of God, embodied in the first part of "Shahada", the testimony of faith. La ilaha illa`Lalah (There is no god but Allah).Everything in Islamic civilization, including the health sciences, has sprung forth from this fundamental statement which is an expression of the transcendence of divine unity. To proclaim that there is no god but Allah is to testify that there is an essential unifying principle behind the apparent multiplicity of the universe which, in Islam, is not restricted to merely the observable and perceptible reality but goes beyond to the realm of the Unseen.
Human personality is composed of the different shell circling the very essence of human being called "Soul". The soul appears as a centre of light in intense motion. Now this intense light is guarded by five shells, the bodily or physical shell, the electronic shell, the psychical shell, the astro-psychical shell and astral shell. Now all these shells are governed by different realties. The bodily shell, when it is sick you use herbs or medicines to treat it. If the electronic shell is sick, electronised medicine and practise like reflexology and Chinese technique of acupuncture are used for healing. The psychiatrist use different techniques to help treating the sickness of psychical shell which applies to the mind only, which in turn is a physical ailment. The psycho-astral shell is governed by certain symbols or by certain letters of alphabets. The astral shell is governed by numbers.
Abu Abdullah Muhammad al-Dhahabi in his "Kitab al Tib" ( Book of Medicine) put emphasis on holistic medicine-involving physical, moral, psychological and spiritual aspects of being-is the essence of Islamic medical tradition which traces its foundation to the revealed Book of Allah, the Quran , and to the Hadith, the sayings of the Holy Prophet of Islam.
Scientific research teaches that the process of healing involves the physical as well as the spiritual and psychological domains of human existence. The tradition of spiritual healing in Islam is based on the recognition of the effect of spiritual health on the physical body. The body itself is seen as mere receptacle for the spirit, which alone constitutes the immortal part of human existence. The body is healthy if the spirit is healthy, and the spirit is healthy if it is not in conflict with the Divine Writ. The submission of the spirit to the Divine commandment produces a harmony in the soul and the body which makes all the limbs and the organs function properly.
Prayer can cause recovery from the pain of the heart, stomach, and the intestines. This is because prayer diverts mind from the pain and reduce its feeling, whereby power to repel pain is strengthened. Doctors try all means to strengthen this power-sometimes by feeding some kind of medicine and sometimes by inspiring hope and fear. Now prayer with concentration combines most of these means of benefit, because it at once instills fear, self effacing humility, Love of God and remembrance of last day.
The great Muslim scientist Ibn-eSina or Avicenna honoured in the west with the title of "Prince of Physicians", based his system of Medicine on the equilibrium of the four humors, blood phlegm, yellow bile, and black bile. These four humors were then related to the four elements such as fire, air, water and earth of the natural world. Avicenna believed that the human spirit has been constituted with the power of restoring balance in the body, and that the task of medicine is merely to aid this process. The process of regaining health is therefore, greatly facilitated by the use of practices which produce spiritual healing.
The spiritual healing is related to the cosmic orders in the universe through the doctrine of the correspondence between the all levels of reality, the intelligible hierarchy , the heavenly bodies, the order of numbers, the parts of the body, the letters of the alphabets which are the "elements",/i> of the Sacred Book,etc. The seven cervical and the 12 dorsal vertebrae correspond to the seven planets and the 12 signs of Zodiac, as well as to the seven days of the week and the 12 months of the year. The total numbers of the discs of the vertebra, which they consider to be 28, correspond to the letters of the Arabic alphabets and the station of the moon.
The early Sufis or the Islamic spiritual scientist developed the science of "Taawiz". Taawiz is always based on a verse of Holy Quran or sometime on accepted prayer. For the sickness of psycho-astral shell, Taawiz are written in letters of alphabets and for astral shell the numerical value is calculated according to the "Abjad" system. Abjad is the special system in Sufi sciences, in which each alphabet has been assigned with a certain numerical value. After calculating the numerical value of certain Ayyats, or verse of Holy Quran, than that number is divided into 6, 10, 8, or 5. These numbers are written in the special forms or formulas. Sometimes Taawiz are written in squares, triangle and sometimes with different materials. Certain Taawiz are written on specified days, time and sometime by the position of the houses of the planets.
The spiritual medicine of Taawiz is very effective and interesting thing, it not only treat the physical, mental, psychic or spiritual sickness it also strengthens its powers for what has not yet happened, it works like a Tonic. One thing which is very important to remember is that like other medical sciences, this talismanic science is handed over from a teacher to a student. Only those able students who are qualified enough to diagnose the spiritual disease are the spiritual doctors. If an unable person will try to copy the numerical order or copy the shape of the Taawiz and give it to anyone it will not work, and it might be harmful also. This is purely Talismanic and that is the reason that it has not got any copy rights.
Mausoleums and Shrines of Sufi Saints in Pakistan

The Shrine of Syed Abul Hassan Bin Usman Bin Ali Al-Hajweri at the Data Durbar Complex in Lahore, Pakistan.

The Shrine of Abdullah Shah Ghazi (Patron Saint of Karachi) in Karachi, Pakistan.

The Shrine of Bibi Pak Daman (Shrine of the 'Six Holy Ladies') in Lahore, Pakistan.

Shrine of Hazrat Mir Jani Shah Sarkar in Peshawar, NWFP, Pakistan

Shrine of Hazrat Shah Qabool Aulia in Peshawar, NWFP, Pakistan

The Shrine of Hazrat Khwaja Muhammad Shams-ud-Din(Shams-ul-Aarfeen) Sialvi[1] Sial Sharif

The holy shrine of Syed Jamat ali shah lasani and syed pir Ali Hussain shah naqsh_e_lasani,Pir Hafiz Syed Abid Hussain shah Naqsha-e-Naqsh-e-Lasani, Alipur Syedan Sharif, Narowal

The holy shrine of Hazrat Pir Sher Muhammad, Sharqpur Sharif, Sheikhupura.

The holy shrine of Hazarat pir syed Jamat Ali Shah(Ameer-e-millat)in Ali Pur Sharief Sialkot

The Holy Shrine of Hazarat Pir Syed Faiz-ul Hassan Shah in Allomahar shrief in sialkot on sialkot gujranwala road.Pir Syed Faiz ul Hasan a famous religious scholar and speaker of islam known as Khatib ul Islam .Here are also sherines of islamic piouses Pir Syed Muhammad Channan Shah Nuri,Pir Syed Amin Shah,Syed Muhammad Hussain Shah and syed Khalid Hasan Shah.

The Shrine of Pir Meher Ali Shah at Golra Sharif in Islamabad, Pakistan.

The shrine of Hazrat Pir Aftab Ahmed Qasmi and Hazrat Pir Zahid Khan at Mohra sharif Murree Rawalpindi Punjab Pakistan

The Shrine of Pir Muhammad Qasim and Pir Nazir Ahmad at Mohra Sharif near Murree, Pakistan.

The Shrine of Shah Jamal in Lahore, Pakistan.

The Shrine of Hazrat Pir Syed Ismail Ali Shah Bukhari in Karmanwala Sharif, District Okara, Punjab, Pakistan.

The Shrine of Daud Bandagi Kirmani in Shergarh, District Okara, Punjab, Pakistan.

The Holy Shrine of Syed Abdullah Shah Ghazi R.A. (mausoleum of Karachi's sufi saint), Karachi

The Shrine of Hazrat Shah Yusuf Gardez in Multan.

The Shrine of Hazrat Pir Syed Noor-Ul-Hassan Shah,Kailianwala Sharif, Gujranwala.

The Shrine of Ghouse_e_Yegana Hazarat Pir syed Naseeb Ali Shah,Challay Sharief Gujrat

The Shrine of Pir Syed Walait Ali Shah,Gujrat

The Shrine of Hazrat Khawja Pir Muhammad Karam Hussain Alqadri Mangani Sharif Jhang, Pakistan

The mausoleum of Shams-ud-Din, commonly known as Shah Shams Tabrez is located about half a mile to the east of the Fort Site, on the high bank of the old bed of the river Ravi, at Multan.

The Shrine of ‘Lal Shahbaz Qalandar’, Syed Muhammad Usman, at Sehwan Sharif, near Larkana.

The Shrine of Shah Abdul Latif Bhitai, Village Bhit Shah, Hala, near Hyderabad.

The Shrine of Abdul Wahab Faruqi (Sachal Sarmast), Darza, Khairpur.

The Shrine of Hazrat Jalaluddin Bukhari (Makhdoom Jahanian Jahangasht), Uch Sharif, Punjab.

The Shrine of Shah Abdul Latif Kazmi (Barri Shah Latif), Islamabad.

The Shrine of Shah Hussain (and Madho Lal), Lahore.

The Shrine of Lahoot Sharif (Lahoot-i-Lamakan), Lasbela, Balouchistan.

The Shrine of Shah Syed Ali,village shah syed ali,Hyderabad Thal near Tehsil Mankera,on Bhakkar Road,Punjab.
What is Tasawwuf? Good character and awareness of God.
That’s all Tasawwuf is. And nothing more.

What is Tasawwuf? Love and affection.
It is the cure for hatred and vengeance. And nothing more.

What is Tasawwuf? The heart attaining tranquility–
which is the root of religion. And nothing more.

What is Tasawwuf? Concentrating your mind,
which is the religion of Ahmad (pbuh). And nothing more.

What is Tasawwuf? Contemplation that travels to the Divine throne.
It is a far-seeing gaze. And nothing more.

Tasawwuf is keeping one’s distance from imagination and supposition.
Tasawwuf is found in certainty. And nothing more.

Surrendering one’s soul to the care of the inviolability of religion;
this is Tasawwuf. And nothing more.

Tasawwuf is the path of faith and affirmation of unity;
this is the incorruptible religion. And nothing more.

Tasawwuf is the smooth and illuminated path.
It is the way to the most exalted paradise. And nothing more.

I have heard that the ecstasy of the wearers of wool
comes from finding the taste of religion. And nothing more.

Tasawwuf is nothing but shari’at.
It is just this clear road. And nothing more...


Ten Great Suffis Thoughts

 There is one God, the Eternal, the Only Being; none else exists save God.

2) There is one Master, the Guiding Spirit of all souls, who constantly leads all followers towards the light.

3) There is one Holy Book, the sacred manuscript of nature, which truly enlightens all readers.

4) There is one Religion, the unswerving progress in the right direction towards the ideal, which fulfils the life's purpose of every soul.

5) There is one Law, the law of Reciprocity, which can be observed by a selfless conscience together with a sense of awakened justice.

6) There is one human Brotherhood, the Brotherhood and Sisterhood which unites the children of earth indiscriminately in the Fatherhood of God.

7) There is one Moral Principle, the love which springs forth from self-denial, and blooms in deeds of beneficence.

8) There is one Object of Praise, the beauty which uplifts the heart of its worshipper through all aspects from the seen to the unseen.

9) There is one Truth, the true knowledge of our being within and without which is the essence of all wisdom.

10) There is one Path, the annihilation of the false ego in the real, which raises the mortal to immortality and in which resides all perfection.

The objectives of the Sufi path:

1) To realize and spread the knowledge of unity, the religion of love and wisdom, so that the bias of faiths and beliefs may of itself fall away, the human heart may overflow with love, and all hatred caused by distinctions and differences may be rooted out.

2) To discover the light and power latent in man, the secret of all religion, the power of mysticism, and the essence of philosophy, without interfering with customs or belief.

3) To help to bring the world's two opposite poles, East and West, closer together by the interchange of thought and ideals, that the Universal Brotherhood may form of itself, and man may see with man beyond the narrow national and racial boundaries.


Question & Answere Before Understanding Suffisum

What is Mysticism?
Mysticism is the knowledge of the Inner World, which reveals the vision of God.

Who all come into the folds of Mysticism?
The mystics of all religions.

What is Sufism?
Sufism is the knowledge of the heart (Ilm- e- Seena) of the Holy Prophet Mohammed (birth 20th April ‘571 AD -died 25th May ‘634 AD).

What is the difference between Mysticism & Sufism?
Mysticism is like a cup & Sufism is its wine. The wine of mysticism from any religion can fill the cup.

What is the aim of Sufism?
The aim of Sufism is to make people godly, means, the Friend of God by uplifting their outer and inner knowingness with purity.

Is Sufism only for Muslims?
No, Sufism is like a tavern with free entry to anyone who wishes to get the free wine of Tauheed (Unity of God).

What is Tauheed?
According to Hazrat Imam Ghazali (d.1111 AD), it is “ make all (as) One, to see all (as) One, to know all (as) One and to count all (as) One.” Sufism is based on Tauheed.

Is Sufism a part of Islam?
Yes. Just as everything has two sides to it, in the same way even religions have two sides – the outer & the inner. Sufism is the inner knowledge of Islam.

What is Islam?
Literally means: Submission to God.

What is the knowledge of the heart?
That which will fill the heart with Noor-e-Elahi (Light of God) and then everything will be seen clearly.

How can I get the knowledge of the heart?
By erasing all doubts.

From where has the word ‘Sufi’ come into Islam?
Ashab-e-suffa (companions of the Platform). This group of lovers of the Holy Prophet would wear a thick coat of soof (wool) and sit on a platform outside the house of Prophet Mohammed, in exclusive devotion (yaksui). The Holy Quran has described it thus:

“Remember thou, the name of Thy Lord, and devote thyself, unto Him with an exclusive devotion”. {Para 29 : Ayat 8}

They were pure & so much mad in love of the Holy Prophet that they would wait endlessly outside his house for his one glance.

Why did the Ashab-e-suffa use the long coat of soof?
Because the Holy Prophet used to wear the long, white woollen soof dress. Symbolically, it is also represents wafa (faithfulness).

Why did the Prophet use this particular kind of dress?
It is comfortable to wear in the Arabian climate. It also hides the external physical movement of the body. And, in this long dress, a person looks like Alif, which represents ‘one’ - the one God.

Is there a symbolic description of the word soof.
Yes. The word soof is made from three letters: Su’wad, Wa’oo and Fay. According to Hazrat Junaid of Baghdad (d.910 AD):

Su’wad represents sabr (patience), sidq (sincerity), safa (purity)
Wa’oo represents wu’du (friendship), wird (practice), wafa (fidelity)
Fay represents fard (detachments), faqr (poverty), fana (annihilation)

Who is the first Sufi?
Hazrat Ali (d.661 AD).

Can I become a Sufi?
Yes, if you will follow the way of Hazrat Ali. The Holy Prophet has himself said thus about Hazrat Ali: “I am the city of knowledge and Ali is its gate”

What is the way of Hazrat Ali?
To follow the Holy Prophet with Istiqamat (constancy).

Why only Ali when the Prophet has very many disciples?
Because Hazrat Ali has made his own Nafs (Self) the same as the Nafs of the Holy Prophet. Therefore, he is also called Ham Nafs-e-Rasool (being of the same Nafs as that of the Holy Prophet). The Holy Prophet himself once remarked: “ Whoever takes me as a master, Ali is his master too.”

What is Nafs?
The Self or the desires of the Self.

Why Ali is called Ham Nafs-e-Rasool?
Because he has no desires of his own. He has surrendered his own will to the will of the Holy Prophet and you already know that the Holy Prophet has surrendered his will to the Will of God.

In one of your question you have mentioned ‘the Tavern’ and ‘the Wine of Tauheed’. Who is the cupbearer (Saqi)?
The cupbearer is the spiritual guide (Pir-o-Murshid), also referred to as the Pir-e-Maikhana (Tavern Keeper).

If the spiritual guide is the cupbearer, then what is the position of Hazrat Ali, the Holy Prophet and God?
Hazrat Ali allots the Goblet (surahi). He is called Qasim-e-Kausar (the one who allots the fountain of Paradise). The Holy Prophet Mohammed is called the Saqi-e-Kausar (the cupbearer of the fountain of Paradise). God is the owner of all the Taverns of all the different faiths. He is called Saqi-e-Alam (the cupbearer of the Universe).

What is a proper word for the Tavern in Sufism.

What is a Khanqah?
Literally, it means a convent. There are actually two sounds hidden in the word Khanqah.: the sounds of ‘Kha’ and ‘Qah’. ‘Kha’ is for khana which means ‘a house’ or ‘a place’ and ‘Qah’ reminds us of Qana’at or contentment. Which then means that a Khanqah is a House of Contentment. Where there is contentment there is satisfaction. Where there is satisfaction, there is mercy, and where there is mercy there is peace. For the holy souls peace is very important. The sufi’s are content with what is granted to them and with their contentment, they make Palaces of Peace. As a result, all the connected holy souls begin to come to this Palace of Peace. Those who visit such a place are showered with blessings. In blessings there is peace.

Who is the successor to the Saqi or Pir?
A practical (ba amaal) Sufi who can pour with generosity (sakhawat).

Does a Sufi order have to be run by blood relations?
No, it does not. However, if the children have the desired qualities of running the Sufi Order (silsila) and the higher authorities of the order decide so, then the order may be run so.

Who nominates the successor?
The higher spiritual circle of the order and the connected spiritual alliances (Nisbat) nominate the successor (sajjadanashin).

Is there is a scale by which a successor is nominated?
The Nafs (self).

How can they nominate the successor by assessing the nafs?
The Nafs is like mercury in a thermometer, which increases and decreases.

How can we reduce our nafs?
By willfully controlling the desires that originate from our self (nafsani khuwahishat).

And how can we control the desires of the self?
By being content (qana’at).

How can we get contentment?
Follow the formula of Hazrat Dr. Zahurul Hassan Sharib, Gudri Shah Baba IV (d. 1996 AD): “What He has done, done the best,
What He is doing, doing the best and
What He will do, do the best”

Can I follow the practices of other mystical faiths along with Sufi practices?
According to Hazrat Nawab Khadim Hasan, Gudri Shah Baba III (d. 1970 AD): “To mix other mystical practices with Sufi practices is as tasteless as chun-chun ka murabba (a tasteless jam of fifty four fruits).”

Why is it tasteless?
Because it shows lack of devotion (aqeeda). If there is a lack of devotion, then there is less attention (tawaj’joo) of the master. Everything runs with the special attention (tawaj’joo). Tawaj’joo makes a person insan-e-kaamil (a perfect person).

How can I follow the ways of Hazrat Ali when he is not physically present?
Every human being has the quality to carry out the duties for the generation ahead. In a similar way, he can go reverse by connecting to the links of a sufi order. In a sufi order there are various stations (muqam). When a seeker (talib) follows his spiritual guide (Pir-o-Murshid) with devotion, the love of the spiritual guide transforms him and the various stations of Reality are revealed to him. He passes through many stations of Fana (annihilation of the Self). The first is Fana-fil Murshid where the seeker’s own will merges with the Will of his spiritual guide. Another station is Fana-fil-Ali where the will of the seeker merges with the Will of Hazrat Ali. At this station, nothing of the seeker remains and all that remains is the Will of Hazrat Ali. From here, he may proceed through the station of Fana-fil-Rasool (merging of the seeker’s own will with the Will of the Holy Prophet) till he may reach the station of Fana-fil-Allah, where the seeker has nothing of his own will and all that remains is the Will of the Almighty. While there is the station of Fana (annihilation of the Self), there is also the important station of Baqa (subsistence in the Truth). Upon reaching the station of Baqa, you reach the Original Existence (That which has existed forever, even before any creation).

From where do human beings get the ability to reach the Original Existence?
From the father of all human beings – Adam. God has said for him in the holy Quran: Indeed I am placing a khalifa (vicegerent) on the earth. {Para 1: Ayat 30}

What is Original Existence?
The Spirit of God. According to the holy Quran: I complete him and breathe into him my spirit (Para 14:Ayat 29)

Is this ability also present in other creations?
No. Only human beings are called the most eminent of God’s creation (Ashraf-ul- Makhluqat).

What is Fana and what is Baqa?
“The passing away of the attributes of self is Fana and abiding in Allah is Baqa”. Actually, Fana is like walking in the dark night and the morning is Baqa.

How can I walk in the dark night?
By following the path of fidelity (wafa) with the Friend.

What is wafa?
According to Hazrat Shaikh Abul Hasan Khirqani (d.1076 AD): “When you see yourself with the Friend, it is wafa.
When you see the Friend with yourself, it is Fana and,
When you do not see yourself but see only The Friend, it is Baqa”.

How can I reach the stations of Fana and Baqa?
By recognizing yourself. The Holy Prophet has said: “He who knows his own self, knows God”

What is a Sufi Order?
It is a chain of holy masters holding each other’s hand with yaqeen (certainty) and faith in the One, and who derive their energy from Irfan (the Divine Knowledge). This chain is like a rosary (Tasbih). The one large bead (Imam) and the two long but smaller beads (muqtadi) of the rosary represent the spiritual stations (muqam).
The Holy masters are like the beads that represent the different names of the One God, the Almighty.
The holding of hands is similar to the stringing of many beads in one thread. It shows Unity - the Oneness of God.
Divine mercy is their energy.
Huwal Awwal, Huwal Aakhir (He is the First and He is the Last) is their yaqeen (certainty and faith).

You have mentioned various stations. Can I achieve them on my own without joining a sufi order?
In this world, it is difficult to achieve on your own the various stations of Sufism because this world is called the World of Means (Alam-ul-Asbab). Here, it is important to keep an eye on the means (asbab). The sufi orders are the means (asbab) for reaching sufi stations.

How can I join a sufi order?
By finding a spiritual guide (Pir). According to Hazrat Khwaja Moin-ud-din Hasan Chishti of Ajmer (d.1229 AD): “The knowledge of reality cannot be acquired without the direction of a perfect Murshid (Spiritual Guide).”

How can I find a spiritual Guide? Where can I find him?
When your fondness (shawaq), demands (talab) and search (talash) will align, then your spiritual guide (murshid) will appear in front of you.

How can I join a spiritual order?
By giving your will to the Will of the Friend – soulmate. Razi ba raza-e-Jaana.

There are many orders. How do I decide which order to join?
You have no need to worry. Where there is your spiritual share, there you shall go.

What is intiation?
To sell your self as a slave into the hands of the master.


Purification Of Soul:

In the Name of Allah, Most Gracious, Most Merciful. Allah (S.W.T) says in the Noble Qur'an after He swore several times in surat Ash-Shams, (Verses 9&10), what can be translated as, "Indeed he succeeds who Zak-Kaha purifies his ownself, and indeed he fails who Das-Saha corrupts his ownself."
Imam Ibn Katheer says
: "This verse means: He who purified his soul obeying Allah (S.W.T), and purified it from vices and bad manners, he succeeded. And he who corrupted it by immersing it in sins and disobeying Allah (S.W.T), he utterly failed." This verse was also interpreted by Ibn Abbas (R.A.). He said: "He whom Allah (S.W.T) purified his soul, he succeeded, and he whom Allah (S.W.T) corrupted his soul, he failed utterly." The prophet (S.A.W.) frequently used to say in his supplication: "Oh Allah! Grant me the sense of piety and purify my soul as You are the best to purify it, You are its Guardian and its Master…" {Reported by Imams Muslim and Ahmad}
Allah (S.W.T) also said in surat Al-A'la, (Verse 14), what can be translated as, " Indeed whosoever purifies himself shall achieve success." which means he purified his soul from the evil morals and followed what Allah (S.W.T) revealed to His prophet (S.A.W.).
Purifying the souls of people was one of the most important tasks of the great messengers including the prophet Muhammad (S.A.W.). Allah (S.W.T) described him in surat Al-Baqarah, (Verse 151), what can be translated as, "Similarly We have sent (Muhammad) of your own, reciting to you Our verses and sanctifying you, and teaching you the book and Al-Hikmah…"
Also Allah (S.W.T) said in surat Al-Emran, (Verse 164), what can be translated as, "Indeed Allah conferred a great favor on the believers when He sent among them a messenger from among themselves, reciting unto them His verses, and purifying them …" He (S.A.W.) purifies them with what is revealed to him. He purifies their convictions and their conduct because man's life in this world and his destiny in the Hereafter do not succeed with knowledge only; rather there has to be purification.
Linguistically, it means spiritual cleansing, growth, and blessing. Based on this, purification from the Islamic perspective means cleansing the soul from corruption, and growing it with the belief in Allah, and by doing good deeds and refraining from doing evil so that the soul will be blessed in this world and in the Hereafter.
The purified soul is the one that is purified according to Allah's legislation and deserves all the beautiful traits in this world and the great rewards in the Hereafter.
"Tad si yah" (Corruption) is the opposite of "Taz-ki-yah" (purification) because corruption makes the soul filthy with sins and disobeying Allah (S.W.T). So, the soul deserves all the bad traits in this world and the severe punishment in the Hereafter.
The Noble Qur'an proclaimed that man success depends on purifying his soul, and that failure is the result of corrupting the soul. Allah (S.W.T) swore to confirm this reality several times; the fact that shows its seriousness.
The prophet (S.A.W.) confirmed that man's righteousness or corruption starts with the heart. If the heart is righteous, man becomes righteous, and if the heart is corrupted, man becomes corrupted. The prophet (S.A.W.) says: "Truly in the body there is a lump of flesh which, if it be good, the whole body is good, and which, if it be corrupted, the whole body is corrupted. Truly it is the heart."{Reported by Imam Bukhari}
In another Hadith, the prophet (S.A.W.) told us that the immediate reason for the righteousness or the corruption of the heart is the way it deals with sins that confront it. If the heart accepts those sins and embrace them, a dark spot is left behind in the heart. If the heart rejects those sins, a bright spot is left behind. The prophet (S.A.W.) said: "Trials are presented to the hearts like a mat, one stick at a time. If any heart accepts it, a dark spot is left in it. If any heart rejects it, a bright spot is left in it. Consequently, the hearts become two types: Bright heart like the Safa that gets no harm from any sin as long as the skies and the earth exist, and a dark heart that does not know any good deed and does not reject any evil unless it is from its whims and desires." {Reported by Imam Muslim}
This is confirmed in the Noble Qur'an: Allah (S.W.T) said in surat Al-Mutaffifeen, (Verse 14), what can be translated as, "Nay! But on their hearts in the raan (covering of sins and evil deed) which they used to earn."
In an authentic hadith reported by Imam At-Trmizi that the prophet Muhammad (S.A.W.) said: "When a person commits a sin a dark dot is dotted on his heart. Then if that person leaves that evil deed, begs Allah to forgive him, and repents, then his heart is cleaned, but if he repeats the evil deed, then that covering is increased till his heart is completely covered with it, and that is Ar-Raan which Allah mentioned (in the Qura'n)…" Be careful! All our convictions and our deeds have direct influence on our hearts to the extent that those convictions and those deeds will either purify the hearts or kill them or make them sick.
The heart was made by Allah (S.W.T) to be the place for reasoning, contemplation, peace, calm, belief, pity, mercy. Allah (S.W.T) says about the Non-believers in surat Al-A'raf, (Verse 179), what can be translated as, "…They have hearts wherewith they don’t understand…"
Allah (S.W.T) also said in surat Muhammad, (Verse 24), what can be translated as, "Do they not then think deeply in the Qur'an, or are their hearts locked up?"
Allah (S.W.T) also said about the believers in surat Al-Fath, (Verse 4), what can be translated as, "He it is Who sent down As-Sakinah (tranquility) into the hearts of the believers."
Allah (S.W.T) also said in surat Al-Hadid, (Verse 27), what can be translated as, "…And We ordained in the hearts of those who followed him (Jesus) compassion and mercy…"
Allah (S.W.T) said in surat Ash-Shu'ra', (Verses 88 & 89), what can be translated as, "The day whereon neither wealth nor sons will avail, except him who brings to Allah a clean heart.'
Allah (S.W.T) said in surat Qaf, (Verse 33), what can be translated as, "…And brought a heart turned in repentance (to Allah)." And there are many other verses that describe the hearts and their tasks.
Allah (S.W.T) describes the Noble Qur'an that it is a cure and healing for heart sicknesses:
Allah (S.W.T) said in surat Al-Esra', (Verse 82), what can be translated as, "And We send down from the Qur'an that which is a healing and a mercy to those who believe…"
Allah (S.W.T) also said in surat Yunus, (Verse 57), what can be translated as, "…There has come to you a good advice from your Lord (the Qur'an) and a healing for that in your breasts (the heart)…"
The diseases that afflict the hearts are two:
* Diseases of doubts: A man may be afflicted with one that is in the roots of the Deen or its branches. The Noble Qur'an clarifies these doubts and eliminates them for everyone who has the correct understanding and belief. If these diseases persist in the heart, they corrupt its vision.
* Diseases of whims and desires: A man may be afflicted with one desire that Allah (S.W.T) tests him with. This desire may dominate and control the heart. In the Noble Qur'an, there is a cure for this disease for everyone who has the correct understanding and belief. If this desire settles in the heart, it will destroy it.
Both of these diseases are behind the corruption of the hearts. With their corruption, people get corrupted, and with the people's corruption, the society gets corrupted. Life is then transformed to a life of misery and hardship. At this point, there will be failure in this life and in the Hereafter.

Purifying the Soul (2)
In the Name of Allah, Most Gracious, Most Merciful.
The Practical Means for Tazkyiah (Soul Purification):
Useful Knowledge:

The most important task for man after knowing Allah (S.W.T.) is Tazkiyah or (soul purification). Man's success or failure in this life and in the Hereafter depends on whether man purifies his soul or not. Islam prescribed to us means that help purify the souls. It is a must that we use these means when we are in the process of Tazkiyah or (soul purification). We can not use any means that are not prescribed by Islam.
The process of soul purification is an on-going process as long as man is alive. It is implied by the sincere submission to Allah (S.W.T.) who created man and Jinn for no purpose other than the sincere submission to Him alone. Allah (S.W.T) says the Noble Qur'an in surat Ath-Tharyat, (Verse 56), what can be translated as, "I did not create the Jinn and the humans but to ya'bodoon (submit to me)." "The "ibadah" is a collective noun that includes every thing that Allah (S.W.T.) loves and accepts from sayings and the physical acts; the hidden (acts by heart) and the openly (acts by limbs). The acts by limbs are many, which we start with the useful knowledge:
The useful knowledge is the first means to purify the soul. This is every knowledge that brings man closer to Allah (S.W.T.), increases man's fear of Allah (S.W.T.) and guides man to do good deed. This knowledge includes the knowledge of Islamic rules that apply to Aqheeda, acts of worship, dealings. This knowledge also includes other types of knowledge that guide man to contemplate about Allah's creation, His great power and perfection.
Knowledge is the foundation of deeds and its guide. It is as useless to do something without knowledge as having knowledge without a deed. Allah (S.W.T.) ordered us to have knowledge before the deed: Allah (S.W.T.) says the Noble Qur'an in surat Muhammad, (Verse 19), what can be translated as, "(O Muhammad) Have knowledge that there is no god except Allah and seek forgiveness for your sin and for the believers males and females." So, Allah (S.W.T.) commanded the messenger Muhammad (S.A.W.) that he has to have knowledge of the Oneness of Allah first followed by asking for forgiveness which is an action. Imam Al-Bukhari in his authentic book cited this verse to show the importance of knowledge and that it should precede the deed.
The useful knowledge based on the Oneness of Allah (S.W.T.) is the fundamental and first practical means to purify the soul and bring it closer to Allah (S.W.T.). It is also the means to increase the fear of Allah (S.W.T.) and corrects the path and increases belief. For this reason, seeking knowledge is one of the greatest acts of worship. There are many verses and Ahadiths that show the importance of knowledge, its status in the sight of Allah (S.W.T.), and the position of those who have knowledge.
For knowledge to have an effect in the process of Tazkiyah of the soul, two conditions must be met:
* Good deeds must follow knowledge with sincerity for the sake of Allah (S.W.T.), performed according to their rules upheld equally by the scholar and the student.
* The person who has knowledge must avoid the arguments that lead to animosity and evil soul.
The first condition includes:

Acting according to the knowledge. Allah (S.W.T.) warned us from knowledge that is not followed with action and from a saying that is not followed with action. The prophet (S.A.W.) also clarified to us that the scholar would be asked on the Day of Judgment about his knowledge and what he did with it. Did he seek it and teach it for the sake of Allah (S.W.T.) alone.
The prophet (S.A.W.) also used to ask Allah (S.W.T.) the useful knowledge and seek His refuge from the knowledge that is useless. So, the prophet (S.A.W.) used to say: "Oh Allah, I seek your refuge from a knowledge that is not useful, from a heart that does not humble, and from a soul that is not satisfied and from a supplication that is not granted."
Imam Ibn Rajab Al-Hanbali said: "If someone does not acquire this useful knowledge, he will fall into the four things that the prophet (S.A.W.) used to seek Allah's refuge from. His knowledge will be against him. So, he will not benefit from it because his heart does not humble before Allah (S.W.T.) and his soul is not satisfied with this world. Rather he is holding tight to this world and always seeking it. His supplication will not be heard because he does not obey Allah's orders and does not refrain from anything that displeases Allah." Imam Ibn Rajab Al-Hanbali also said: "A sign of the people of knowledge is that they are humble, they hate reverence and people's high remarks of them, they do not look down on people, they are always seeking the Hereafter taking from this world only what they need, they are constantly worshipping Allah (S.W.T.). The more knowledge they have, the more fearful of, the more humble, and the more submissive to Allah (S.W.T.) they become."
The second condition is:

Avoiding arguments because this will lead to evil soul, and the animosity towards others. In an authentic Hadith the prophet (S.A.W.) said: "No people got misguided after they were guided, but they were plagued with argument." Then, the prophet (S.A.W.) recited what Allah (S.W.T) says the Noble Qur'an in surat Az-Zukhrf, (Verse 58), what can be translated as, "…They quoted it for you not except for argument. Nay! But they are a quarrelsome people."{Reported by Imams At-Trmthi, Ahmad and Abn Majah}
A scholar from the Salaf generation said: "If Allah (S.W.T.) loves a man, He will provide to him the opportunity to do good deeds and keep off the argument. And if Allah (S.W.T.) wants harm for a man, He will keep off the good deed and will plague him with argument."
Imam Malik said:
" Argument concerning knowledge turn off the light of knowledge and stiffen the heart."
Imam Al-Hasan Al-Bassri heard a folk arguing. So, he said: "These people are bored with worship, they find it easy to talk in vain, and their righteousness is diminished so they vainly talked."
Some of the effects of the useful knowledge on purifying the soul
* The Muslim would know the correct Aqheedah, strengthen his belief and keep away from false beliefs.
* The Muslim would know the rules of Halal and Haram and all that he needs from the rules of worship and dealings.
* The Muslim would know the due right of every act of worship. This way he is not busy doing a recommended deed and forgetting an obligatory deed.
* The knowledge would protect the Muslim from everything that would destroy him, like the whims and desires and Satan’s traps.
* The knowledge helps the Muslim fear Allah (S.W.T.), love Him, and get closer to Him.
* The knowledge helps the Muslim become more humble with others.
* The knowledge helps wipe out the sins because knowledge is from the greatest good deeds. Allah (S.W.T) says the Noble Qur'an in surat Huod, (Verse 114), what can be translated as, "…Verily, the good deeds remove the evil deeds…" and the prophet (S.A.W.) says: "Follow the bad deed with a good one that will wipe it off." Omar (R.A.) used to say: "A man walks out with sins like the mountains of Tehamah (to a circle of knowledge). If he hears some knowledge, he fears Allah, reassesses himself and repents. So, he leaves the circle of knowledge with no sin. So, do not leave the circles of knowledge."
* The knowledge helps Muslim long for the Hereafter and takes only what he needs from this worldly life. So, he is not busy going after things that will vanish in this life instead of being busy running after the everlasting life in the Hereafter.
So, we should all help one another to acquire the correct knowledge through learning it and teaching it. This must include all; man, women, children, young and old with no exception. We must also know that we can not achieve knowledge unless we are patient, perseverant, and persistent and struggling with our own self and benefiting from our time instead of wasting it. Also, everyone who learns something useful should teach it to others. This way, Tazkiyah or soul purification is collective and continuous until we meet Allah (S.W.T.).
Purifying the Soul (3)

In the Name of Allah, Most Gracious, Most Merciful.
The Practical Means for Tazkyiah (Soul Purification):

The Righteous Deed
Good knowledge and righteous deeds are strongly related; the knowledge that does not lead to good deed is not a good knowledge. Also, the deed that is not based on the correct divine knowledge is not a good deed and will not be accepted by Allah (S.W.T.).
The good deed includes all kinds of good deeds; it is not restricted to the acts of worship. It includes everything that pleases Allah (S.W.T.); sayings, actions (seen as well as hidden).

The most notable deeds that help purify the soul are the pillars of Islam: Salah, Zakah, Fasting, and Hajj (the mandatory and the recommended ones).
# The prayer is the main pillar of Deen, the key to Paradise, and the first thing that person will be accountable for on the Day of Judgment. Salah is the second pillar of Islam after the two declarations of Islam. It is the only act of worship that was prescribed during the night when the prophet (S.A.W.) was ascended to the sky. Many verses as well as Ahadith show the importance of the prayer.
There are conditions that must be met for the prayer to be an effective means for the purification of the soul. The most important of these conditions:
* The Salah must be complete, well performed on time without any compromise, performed exactly as the prophet (S.A.W.) performed it, and performed sincerely only for the sake of Allah (S.W.T.).
* The Muslim must perform Salah with all solemnity, submissiveness and full submissive a fully aware heart. This is because Salah without full submissiveness is like a body without a soul. The Muslim can never be successful unless he prays with full submissiveness. Allah (S.W.T.) says what can be translated as, "Successful indeed are the believers. Those who offer their prayers with all solemnity and full submissiveness." {Al-Mu'minun, 1 &2}
How do we accomplish all solemnity and full submissiveness in Salah?

The following actions help the Muslim to become full submissive in his Salah

* The Muslim must recognize the importance of Salah. He must realize that it is a connection between him and Allah (S.W.T.). He must perform the Salah out of his conviction that it is an order from Allah (S.W.T.). He must know that Salah wipes out sins and lifts him to higher degrees and protects him from committing sins.
* The Muslim must push away all thoughts from his mind when he is performing Salah. He must keep away all things that interfere with his concentration and focus on what he is doing in Salah. He must keep away all things that interfere with his humility during Salah like various sounds (pagers, Cell Phone ), pictures….. He must focus his eyes on the place of his prostration and never turns left or right or look up.
* The Muslim must contemplate the verses that he or the Imam is reciting. He must look into the meanings of these verses. He must contemplate death and its fright, grave, the people gathering on the Day of Judgment, and the various events of the Day of Judgment. The prophet (S.A.W.) reinforces this in his Hadith: "Pray like you are leaving this world."{Authentic Hadith reported by Imams Abn Majah and Ahmad.}
The more submissive the Muslim has in his prayer, the more reward he will get. With full submissive, the Muslim feels content, his soul is reassured, and Salah will have its effective deterrent against evil. With that, Salah becomes one of the greatest means to purify the soul and lift it to higher degrees closer to Allah (S.W.T.).
# Zakah is the third pillar of Islam.
It is the growth, purification and blessing. It is one of the means that help purify the soul. Allah (S.W.T.) says what can be translated as, "Take Sadaqah (alms) from their wealth in order to purify them and sanctify them…"{At-Tawbah, 103}
Because of its importance, Zakah was associated with Salah, in the Qur’an, in 82 verses. Abu Bakr (R.A.) said: "I will fight every one who disassociates Zakah from Salah." He indeed fought those who did with the companions’ consensus.
Zakah will not have its fruits unless three conditions are met:
* The Muslim must keep away from hypocrisy, showing off, and reminding people of his generosity. Allah (S.W.T.) does not accept a good deed unless it is for his sake only. Allah (S.W.T.) cancels the reward of the charity when the charity-giver hurts people and boasts with his generosity. Allah (S.W.T.) says what can be translated as, "O you who believe! Do not render in vain your charity by reminder of your generosity or by injury…" {Al-Baqarah, 264}
* The Muslim must spend from what he loves, not from what he hates. He must be content with what he spends. Allah (S.W.T.) expressed that in the following verse: Allah (S.W.T.) says what can be translated as, "By no means shall you attain Al-Birr (piety), unless you spend (in Allah's cause) of that which you love…" {Al-Emran, 92} This closeness to Allah (S.W.T.) will not be attained until you spend from what you love, and you spend it generously. This way, you free your soul from being a slave to your money and stinginess that impede purification of the soul.
* The Muslim must spend from the good earnings, not from the bad ones. Imams Bukhari and Muslim reported that the prophet Muhammad (S.A.W.) said, "If a person gives in charity of the value of even a date out of his pure earning, and Allah accepts only that which is pure, Allah accepts it with His Right Hand and fosters it for him, as one of you fosters the colt, till it becomes like a mountain."
This way, Zakah will be a practical and a fruitful way to purify the soul. Zakah is a practical test for the believer to obey Allah (S.W.T.) who orders him to spend. It is also a means to purify the soul from stinginess. This way, Zakah will pave the way to success. Allah (S.W.T.) says what can be translated as, "And whosoever is saved from his own covetousness, such are they who will be the successful." {Al-Hashr, 9} Zakah is also a practical way with which the believer shows his gratitude and his thanks to Allah (S.W.T.).
# Fasting is the fourth pillar of Islam. Allah (S.W.T.) prescribed it upon other nations in the history of humanity. Allah (S.W.T.) made the month of fasting so special that he revealed in it the Qur’an.
The greatest benefit attained in the month of Ramadan is Taqwa. Allah (S.W.T.) says what can be translated as, "O you who believe! Fasting is prescribed for you as it was prescribed for those before you, that you may attain taqwa." {Al-Baqarah, 183}
This month is a great training school for the soul. In it, the soul quits its whims, desires, and needs, and learn patience. The Muslim also abstains from everything that causes breakfast from dawn to sunset. For fasting to achieve its role in purifying the soul, two conditions must be met:
* Fasting must be done for the sake of Allah (S.W.T.). It must be done out of belief in Allah (S.W.T.) and hoping his rewards. It must not be done as a habit. This way, the real meaning of fasting is realized. Imams Bukhari, Muslim and others reported that the prophet Muhammad (S.A.W.) said, "Whoever observes the fasting during the month of Ramadan, believing in Allah and seeking His rewards, will have his/her past sins forgiven."
* Abiding by the orders of the prophet (S.A.W.) during the month of Ramdan helps us understand the meaning of this act of worship. For example, the prophet (S.A.W.) ordered us to have some food just before dawn prayer, he also ordered us to break our fast quickly after sunset and that our breakfast should be done only with few date fruits or some water. He also ordered us to supplicate to Allah (S.W.T.) when breaking our fast.
The Muslim must keep away from sins as he must keep away from allowed acts during fasting like eating, drinking. Imam Bukhari reported that the prophet Muhammad (S.A.W.) said, "Whoever does not abandon falsehood in word and action then Allah has no need that he should leave his food and drink."
When these conditions are met, fasting becomes a great mean to purify the soul. It is a practical training to submit the soul to Allah (S.W.T.), it is also a practical training on patience, control and self-restrain from whims, desires and rage. It is also training for the soul to quit doing evil and to hurry to obey Allah (S.W.T.). It is also training the soul to appreciate the blessings of Allah (S.W.T.). This is attained when someone stops having these blessings for a short period of time to realize how great these blessings are. If those blessings are to continue without any interruption, their appreciation will be lost.
# Hajj is the fifth pillar of Islam. It is distinguished from the other acts of worship in that it is a spiritual, physical and financial act of worship. It must be performed once in a lifetime for the capable. It must be performed in a specific place and a specific time. He who performs it will witness many worldly benefits as well as the benefits in the Hereafter. The greatest benefit is the attainment of the pleasure of Allah (S.W.T.) and His forgiveness. For Hajj to play its role in purifying the soul, some conditions must be met:
* Sincerity in performing Hajj for the sake of Allah (S.W.T.) alone.
* The Muslim must keep away from foul language, dispute and disobedience of Allah (S.W.T.) and everything that harm others.
Imams Bukhari, Muslim and others reported that the prophet Muhammad (S.A.W.) said, "Whoever performs Hajj (pilgrimage) and dos not have sexual relations (with his wife), nor commits sin, no disputes unjustly, then he returns from Hajj as pure and free from sins as on the day on which his mother gave birth to him."
This way, Hajj becomes a practical way to purify the soul. It is a practical training for the soul when the Muslim suffers hardships in his travel. It is a training because the Muslim teaches himself to obey Allah (S.W.T.) through his application for the rituals of Hajj and his pillars. Also, the Muslim’s deeds are done out of his absolute obedience to Allah (S.W.T.), through his absolute submission to Allah (S.W.T.) because many acts of Hajj can not be understood by the mind, like circling the Ka’bah, kissing the black rock… Hajj is a great lesson that teaches patience through the hardships of travel, leaving home, and staying away from family and children. For this reason, Omar (R.A.) said: "Pack and go to Hajj. It is one of two ways to do Jihad."
Hajj is also a treatment for the sickness of the soul like stinginess, egoism, hatred, and arrogance.
This is done when the Muslim spends his money to travel, to lodge and to slaughter. This is also done when the Muslims are in one uniform clothing, one harmonious call, calling one Elaah. They are gathered under the brotherhood of Islam. There is no difference between an Arab and a non-Arab. Nor is there a difference between a white and a black. This is also done when Muslims get together on the mountain of Arafah where Satan is so humiliated. The prophet (S.A.W.) said: "There is no day that Satan feels so small, and so humiliated like he feels on the day of Arafah. This is because he sees how great the forgiveness of Allah (S.W.T.) to his people."
After this presentation for the pillars of Islam, it is clear to us how important these pillars in purifying the soul and training it. So, we must perform them and understand their meanings and benefit from their good fruits.



Suffi Wherlings:

Sufi Whirling is one of the most ancient technique used by Sufi Mystics. Sufi master Jalaluddin Rumi has specially used this technique and he became enlightened while doing whirling meditation. It is believed that he did whirling for 36 hours continuously non-stop, before he became awakened. Whirling is a very powerful technique and a single experience can bring a big transformation in us.

According to Osho, we have to do the whirling meditation with open eyes, just like small children go on whirling. Every child loves whirling as it gives a feeling of inner centering or it connects us with our center. According to Osho, we have to do whirling meditation as if our inner being has become a center and our whole body has become a wheel, moving - the way a potter’s wheel is moving. We are in the center, but the whole body is moving. The Whirling technique has 2 stages.

First Stage: 45 minutes

Keep your eyes open and feel the center point of your body. Lift your arms to shoulder height, with the right hand palm up and the left hand low, palm down. Start turning around your own axis. Let your body be soft and relax. Start slowly. In this technique we become a whirlpool of energy – the periphery a storm of movement.

Start the whirling slowly, clockwise. If somebody feels that it is very difficult to move in clockwise direction then try anti-clockwise, but the rule is to move clockwise. Few people who are left-handed they may feel that it is difficult to move clockwise, then they can move in anti-clockwise. In reality 50% of people should be left handed but because of society interference only ten percent of people are left-handed. So if we feel uneasy while doing whirling in clockwise, then move anti-clockwise; but start with clockwise and feel what is right for you. Music played for whirling meditation is to help us in the technique.

We have to start the whirling very slowly, no need to go fast in the first 15 minutes. Just enjoy the slow whirling for the first 15 minutes. Next 15 minutes should be more faster and one can increase the speed of whirling. and the third 15 minutes even more faster, just mad. With our total energy in the whirling we become a become a whirlpool, an energy whirlpool, lost completely in it: no witnessing, no effort to observe. No effort to see or witness. We just need to be the whirlpool, Just the whirling.

In the beginning, we may not be able to do whirling technique for so long, but we should, not stop the whirling by our self. There is no need to stop, keep on whirling. Although it may be difficult and there might be a division within us. One part wants to lie down and another wants to continue. Then for this scenario, Osho instructions is to continue with the whirling. In case our body is too much tired and it is impossible to do whirling then our body will fall down automatically. In such a scenario, If we fall down in the middle of the hour, on our own, then there is no problem; the process is complete.

But we should not allow the mind to play its tricks with our self. No need to deceive our self; No need to entertain the thinking that now we are tired and it is better to stop. According to Osho - Don't make it a decision on your part to fall down. If we are tired, then how can we go on? we will fall down automatically. So no need to stop ourself; let the whirling itself come to a point where we fall down.

Second Stage: 15 minutes

When the music stops then let your body fall to the ground. (it may already have happened before.) When we fall down, then we should fall down on our stomach; and it will be good if our stomach is in direct touch with the earth. Otherwise roll onto your stomach immediately so that your navel is in contact with the earth. Feel your body blending into the earth and close the eyes

According to Osho instructions - While lying down on the earth, feel as if you are lying down on the breast of your mother, as if a small child is lying down on the breast of his mother. There is no need to witness any thing. Become completely unconscious.

Some more key points for help:

For the whirling meditation, our stomach should be empty. One should not eat food and then do this meditation. This may cause vomiting or nausea.

Keep your physical condition in mind before attempting this technique. eg: for a heart patient, this method may be harmful.

Wear Loose comfortable clothes.

While whirling, our gaze should be unfocused on the outside things but focused on the inner space. Some people might feel uncomfortable or dizzy while seeing everything moving so quickly outside. So as a help, these people can look at the palm of the right hand(which is raised upwards) while whirling.

Note - It is said that we don't need to be aware while doing this technique but my experience is that this technique naturally brings a centering in us - provided done properly.


100 Question & Answeres On HOLY QURAN

  I Hope the following Questions Answers about Holy Quran will helps us in understanding ourselves and the religion Islam better.

May Allah bless all Muslims.


Q) What is the meaning of the word "Qur''an"?
A) That which is Read.

Q) Where was the Qur''an revealed first?
A) In the cave of Hira (Makkah)

Q) On which night was the Qur''an first revealed?
A) Lailatul-Qadr (Night of the Power)

Q) Who revealed the Qur''an?
A) Allah revealed the Qur''an

Q) Through whom was the Qur''an revealed?
A) Through Angel Jibraeel (Alaihis-Salaam)

Q) To whom was the Qur''an revealed?
A) To the last Prophet Muhammed (Sallahu Alaihi Wasallam)

Q) Who took the responsibility of keeping the Qur''an safe?
A) Allah himself

Q) What are the conditions for holding or touching the Qur''an?
A) One has to be clean and to be with wudhu (ablution)

Q) Which is the book which is read most?
A) The Qur''an

Q) What is the topic of the Qur''an?
A) Man

Q) What are the other names of the Qur''an according to the Qur''an itself?
A) Al-Furqaan, Al-Kitaab, Al-Zikr, Al-Noor, Al-Huda

Q) How many Makki Surahs (chapters) are there in the Qur''an?
A) 86

Q) How many Madani Surahs (chapters) are there in the Qur''an?
A) 28

Q) How many Manzils (stages) are there in the Qur''an?

Q) How many Paara or Juz (parts) are there in the Qur''an?
A) 30

Q) How many Surahs (chapters) are there in the Qur''an?
A) 114

Q) How many Rukoo (paragraphs) are there in the Qur''an?
A) 540

Q) How many Aayaath (verses) are there in the Qur''an?
A) 6666

Q) How many times is the word ''Allah'' repeated in the Qur''an?
A) 2698

Q) How many different types of Aayaath (verses) are there in the Qur''an?
A) 10

Q) Who is the first ''Haafiz'' of the Qur''an?
A) Prophet Muhammed (Sallalahu Alaihi Wasallam)

Q) At the time of the death of Prophet Muhammed (Sallallahu Alaihi Wasallam) how many Huffaz were there?
A) 22

Q) How many Aayaaths (verses) on Sajda (prostation) are there in the Qur''an?
A) 14

Q) In which Paara (part) and Surah (chapter) do you find the first verse about Sajda (prostation) ?
A) The 9th Paara, 7th Chapter-Surah- al-Araaf, Verse206

Q) How many times has the Qur''an stressed about Salaat or Namaaz (prayer)?
A) 700 times

Q) How many times has the Qur''an emphasized on alms or charity?
A) 150

Q) How many times in the Qur''an, is the Prophet Muhammed (Sallallahu Alaihi Wasallam) addressed as Yaa-Aiyu-Han- Nabi?
A)11 times

Q) Where in the Qur''an has Prophet Muhammed (Sallallahu Alaihi Wasallam) been named ''Ahmed''?
A)Paara 28, Surah Saff, Ayath 6

Q) How many times has the name of Rasool-ullah (Sallallahu Alaihi Wasallam) been mentioned in the Qur''an?
A) Muhammed (Sallallahu Alaihi Wasallam) - 4 times Ahmed (Sallallahu Alaihi Wasallam) - 1 time.

Q) Name the Prophet whose name is mentioned and discussed most in the Qur''an?
A) Moosa (Alahis-Salaam)

Q) Who were the Kaathibe-Wahi (copyists of the revelations) of the Qur''an?
A) Abu Bakr (Radhiallahu Anhu), Usman (Radhiallahu Anhu), Ali (Radhiallahu Anhu), Zaid Bin Harith (Radhiallahu Anhu) And Abdullah bin Masood (Radhiallahu Anhu)

Q) Who was the first person who counted the Aayaath (verses) of the Qur''an?
A) Ayesha (Radhiallahu Anha)

Q) On whose advice did Abu Bakr (Radhiallahu Anhu) decide to compile the Qur''an?
A) Omer Farooq (Radhiallahu Anhu)

Q) On whose order was the Qur''an compiled completely in written form?
A) Abu Bakr (Radhiallahu Anhu)

Q) Who confined the recitation of the Qur''an on the style of the Quraysh tribe?
A) Usman (Radhiallahu Anhu)

Q) Out of the copies of ey at present?
A) Only 2 copies. One in Tashkent and the other in Istanbul.

Q) Which Surah of the Qur''an was Prophet Muhammed (Sallallahu Alaihi Wasallam) reciting while praying, that Hazrat Jabeer Bin Muth''im Listened to and embraced Islam?
A) Surah Thoor

Q) Which was that Surah of the Qur''an which the Prophet Muhammed (Sallallahu Alaihi Wasallam) had recited when one of his enemies Utba after listening to it fell in Sajda (prostation) ?
A) The first five Ayaaths of Ham-Meem-Sajda

Q) Which is the first and the most ancient Mosque according to the Qur''an?
A) Kaaba.

Q) In Qur''an mankind is divided into two groups. Which are those two groups?
A) Believers and disbelievers.

Q) Who is the man about whom, Allah has said in the Qur''an that his body is kept as an admonishing example for future generations to come?
A) Fir''aun. (Pharaoh)

Q) Besides the body of Pharaoh, what is that thing which is kept as an admonishing example for future generations to come?
A )Noah''s Ark.

Q) After the wreckage of Prophet Noah''s Ark, which is its place of rest mentioned in the Qur''an?
A) Cave of Judi.

Q) In the Qur''an the name of which companion of Prophet Muhammed (Sallallahu Alaihi Wasallam) is mentioned?
A) Zaid Bin Harith.

Q) Who is the relative of the Prophet Muahmmed (Sallallahu Alaihi Wasallam) whose name is mentioned in the Qur''an?
A) Abu Lahab

Q) In the Qur''an there is a mention of a Prophet who has been called by his mother''s name. Who was he?
A) Jesus Prophet (Isa Alahis salaam) is mentioned as bin Maryam.

Q) Which was the agreement that was titled Fath-hum-Mubeen' ' without fighting a battle?
A) Treaty of Hudaibiya.

Q) What are the different names used for Satan or Devil in the Qur''an?
A) Iblees and Ash-Shaitaan.

Q) Which category of creature does the Qur''an put ''Iblees'' into?
A) Jinn.

Q) What were those worships and prayers that were ordered by Allah to the community of Bani Israeel and which were continued by the Muslim Ummah also?
A) Salaat and Zakaat. (Al-Baqarah: 43)

Q) The Qur''an repeatedly warns of a certain day. Can you say which day it is?
A) Youmal Qiyamah. (Doomsday)

Q) Who were those people with whom Allah was pleased and they were pleased with Him, as mentioned in the Qur''an?
A) Companions of Prophet Muhammed. (Sallallahu Alaihi Wasallam)

Q) In which Holy Book of Non-Muslims the Qur''an mentioned repeatedly?
A) In the Holy Book of Sikh Community-Granth Saheb.

Q) In which year were the vowels inserted in the Qur''an?
A) 43 Hijri.

Q) Who were the first serious students of the Qur''an? A) As-haabus Suffah.

Q) Which is the first Residential University where the faculty of the Qur''an was established for the first time?
A) Masjid-e-Nabvi. Mosque of the Prophet (Sallallahu Alaihi Wasallam)

Q) By what name did the Qur''an address those noble and pious people who were selected by Allah to convey His message to mankind?
A) Nabi (Prophet) and Rasool (Messenger).

Q) What type of a person does the Qur''an want to make?
A) A Momin.

Q) What is the scale or measure of one''s dignity according to the Qur''an?
A) Thaqwa. (Piety)

Q) What according to the Qur''an is the root cause of the evil?
A) Alcohol.

Q) What are the two most important types of kinds of Aayaaths (Verses) found in the Qur''an?
A) Muhakamaat and Muthashabihaath.

Q) Which is the longest Surah (Chapter) in the Qur''an?
A) Surah-al-Baqarah.

Q) Which is the smallest Surah in the Qur''an?
A) Surah-al-Kausar.


Proof of Visiting Graves and Shrines of Ambia (Alaihimus Salam) and Aulia ALLAH (Rehmatullah Alaihi Ajamaien)

Bismillahir Rehmanir Raheem

Assalat-O-Wassalam-O-Alaika YARASOOL ALLAH

We are living in a world of uncertainty and misconceptions. Man is beginning to question the very roots of his
beliefs for Allah Almighty and the Holy Prophet Sall Allahu alaihi wa Aalihi wa Sallim, to create doubt in the minds of the simple and un suspecting Muslims.

Here is proof from QUR'AN, Ahadith-e-Nabawi (Sallallaho Alaihi Wasallam), Sayings of Sahab-e-Kiram and from the writings of great and authentic scholars of Islam and writings of those who declare this as SHIRK, BID'AT etc. which show beyond a shadow of a doubt that Visiting Graves and Shrines of Anbia (Alaihimus Salam) and Aulia ALLAH (Rehmatullah Alaihi Ajamaien) is Lawful.

What does HOLY QURAN says:

1. Holy Quran says:

"And when they impose on their lives (sin), they must come to your (the Nabi's) presence, then seek repentance from ALLAH and the Rasool(Peace Be Upon Him) also asks for their forgiveness. Then, they will indeed find ALLAH Most Forgiving and Compassionate." (An-Nisa:61)

2. Holy Quran says (summary is): "No Doubt ALLAH and his Prophet and those who offer prayers, zakat are helpers". (Al-Maaidah:55)

3. Holy Quran says (summary is): "Verily, ALLAH helps them and Jibril and Saaleh Mumineen and then angels are helpers". (Al-Tehreem:4)

4. Holy Quran says: "Lo! Verily, the friends of ALLAH are (those) on whom fear (cometh) not, nor do they grieve." (Surah Younus:61)

What does Ahaadeeth-e-Nabawi says:

1. Syyeduna Rasoolullah said:

"Wallahu Yu'ti wa anal QASIMU Rizqihi"

"ALLAH gives and I (Muhammad) distribute". (Bukhari, Muslim)

2. Hazrat Aaisha narrates: "Rasoolullah Sallallaho Alaihi Wasallam use to visit Baqee Shareef on late nights and Sarkar Sallallaho Alaihi Wasallam prayed there three times raising his Blessed Hands" (Muslim)

3. Allama Nabalsi states: "Sarkar use to visit Baqee Shareef and pray standing beside their graves 'I ask comfort for you people and ourselves". (Muslim)

4. Syyeduna Rasulullah Sallallaho Alaihi Wasallam said: "Recite Sura Yaseen for your died ones" (Abu Dawud, Ibn-e-Maaja, Mishkaat - Kitaabul Janaiz)

5. According to Imam Baheeqi: "Rasoolullah Sallallaho Alaihi Wasallam regularly visits the grave of Shuhda-e-Ahud every year. And Hazrat Abu Bakar Siddiq, Hazrat Umer, Hazat Usman and Hazrat Fatima (Ridwanulla Alaihim Ajamain) use to go there and praying there". (Baheeqi)

6. Syyeduna Rasolullah Sallallaho Alaihi Wasallam said: "One who visits my grave, my Shafa'at will be necessary (wajib) upon him". (Daar Qutni, Bazaz, Baheeqi, Ibn-e-Khuzaima)

7. Syyeduna Rasolullah Sallallaho Alaihi Wasallam said: "One who perform HAJJ after me and then visits my grave, that means he visits me in my life". (Daar Qutni, Baheeqi, Mishkaat, Tibrani Fiss Sageeril Ausat, Majma' al zawaid)

8. Syyeduna Rasoolullah Sallallaho Alaihi Wassallam said: "I ordered you to not to visit garves; I now order you to visit graves, because it reminds you of Hereafter and keeps you away from world (Dunya)"
(Narrated By Hazrat Ibn-e-Masud Radi ALLAH Anho in Ibn-e-Maaja, Mishkaat - Baab Ziaratul Quboor, Sarhus Sudoor - Page No: 28, Ziaul Hadeeth - Page No: 96)

9. Hazrat Muhammad Bin Noman Radi ALLAH Anho narrates that Holy Prophet (Peace Be Upon Him) said: "ALLAH
forgives the sins of those , who on fridays regularly visits the grave of his mother and father or any one of them and his name will be recorded amongst those who exercise kindness with parents". (Baheeqi, Mishkaat, Ziaul Hadeeth - Page No: 108)

10. Hazrat Aaisha Radi ALLAH Anha narrates that Holy Prophet (Peace Be Upon Him) said: "When ever a person visits the grave of his Muslim brother and sits besides him; then his Muslim brother feels comfort, and this condition remain until the visitor left the grave" (Hayatul Amwaat Page No: 47, Ibn-e-Ibid dunya)

11. When Nabi Kareem Sallallahu Alaihi passed near graveyard of Madina Munawwarah then he said:

"Assalam O Aalaikum Ya Ahlul Quboor Yagfirullahu Lana Walakum wa antum salfuna wa nahnu bil asari" (Mishkaat - Baab Ziaratul Quboor, Tirmizi)

12. Syyeduna Rasoolullah said: "when ever some on send salam to saahib-e-Qabr then he replies, and if he know him in his life then he do know him after death" (Baheeqi Fee Su'Bil Iman, Ibn-e-Abi Dunya)

13. Imam Bukhari states Hadeeth-e-Qudsi in his Sahi: "One who hates my WALI (freind), I declear Battle with him". (Sahih Bukhari, Mishakaat Bab Ziktullah Wat Taqrib Ilahiyyah)

What Does SAHABA-E-KIRAM Believe?

1. "When ever Hazrat Anas Radi ALLAH Anho use to visit the grave of Syyeduna Rasoolullah Sallallaho Alaihi Wasallam, He use to stand in a way that he is offering prayer (in real he was not offering the prayer)" (Kitubus Shifa, Vol2)

2. "Hazrat Abu Al-Jawaz Radi ALLAH Anho narrates that once there was no rain for long time in MADINA then the dwellers of MADINA came to Hazrat Aaisha Radi ALLAH Anha and ask her for help, She replied 'Turn to Holy Prophet Peace Be Upon Him and make hole in a roof towards sky so that there should no hurdle between Roza-e-Mubarak (Blessed Grave) and Sky', When people did the same; sky started raining and produce greenery and the camels were fead as well." (Mishkaat Shareef, Ziaul Hadeeth - Page No: 58)

3. "Hazrat Saad Bin Abi Waqas use to visit Shuhda-e-Ahud with his companions and asked them to send salam upon them who answers your salam." (Sharhus Sudoor - Page 193, Jazbul Quloob - Page 202)

4. Hazrat Umro Bin Al-Aas in very last moments of his life said his son Hazrat Abdullah (Ridwanullah Alaihim Ajamain):

"When you bury me, put the send slowly on my grave site beside my grave for the duration in which a camel can be slaughtered and the meat of camel can be distribute so that I can gain comfort and I should know what I have to answer the angels." (Sahih Muslim, Mishkaat Babud Dafanil Mayyat)

5. Hazrat Ibn-e-Umer states: "There are some believers of ALLAH, whome ALLAH have awarded the quality of Helping the people and people turns to them for the solution of their problems" (Al-Jamiul Sageer, Vol 1, Page 93)

What the Great Scholars of ISLAM says?

1. Imam Shaa'faiee states: "I gain the blessings from the grave Imam Abu Hanifa and whenever I get into trouble, then I offer two rakats and then I visit his grave, and pray their for the solution, and ALHAMDO LILLAH my needs are always fulfilled." (Al-Khairatul Hassan Vol 1 Page 38, Tareekh Khateeb-e-Baghdadi Vol 1 Page 123, Raddul Mukhrat Vol 1 Page 38)

2. Imam Ibn-e-Hajar Makki Shaafai states: "It is seen from many years that Ulma and the people use to visit the grave of Imam Abu Hanifa for the solution their problems and make him waseela for the completion of their needs".

3. Imam Ahmed Bin Hunble states: "When ever someone(i.e.muslim) died in Ansaar-e-Madina then they use to visit their graves and recite Quran Kareem on their graves". (Mirqaat Sharha Mishkaat, Vol 4, Page 81)

4. Imam Gazali Radi ALLAH Anho said: "If seeking help from a person in his life is lawful then it is lawful to seek help from him after his death". (Buhjatul Asraar)

5. Imam Ghazzali states: "This is property of Auliya ALLAH that Blessings are found in their speeches, their breath, their clothes, their houses, and in the sand of their feet and at a place where he sits for a day" (Minhajul Aabideen Ma'a Sharha Sirajus Saalikin, Page 529)

6. Allama Abdul Ghani Afandi Nabalsi said: "once i heared with my ears when I visited the grave of Arsalan Damishqi that a man said 'Why you visit sand, this is foolish act', I was amazed that a Muslim cannot say this" (Kashfun Noor - Page 19)

7. Allama Shahabuddin Khafaji states in his commentry: "Visitng the graves of Aulia ALLAH and seeking waseela from them towards ALLAH is proved and All Muslim Ummah accept this belief. But their are some mulhideen who do not believe this. May ALLAH save us from their evil beliefs"

8. Shah Abdul Aziz Dehlvi states: "The souls of Aulia gain more power and spirituality after their death". (Fatawa Azizia, Vol 2, Page 102)

9. Shah Waliullah Dehlvi in his book "Faizul Haramain", Page No: 57:

"If Someone achieves mystical knowledge then his soul become so powerful that Tariqah, Maslak, Saintly chain, Lineage, Genealogy, Relations and everything connected with that person comes into the range of his favor and inclination; The favor of ALLAH, reflects through his spiritual attention"

10. and in his book, "Hama-at":

"This Guarantees for the regular attending on death anniversaries (URS) of the saints, regular visiting to their shrines, to recite Fatiha there, Distribution of Charity, to honor his offspring, relations and Relics are lawful in Shariah; and also these are supererogation (Nafl and Mustahab) actions."

11. Hazrat Daata Gunj Buksh in his Famous Book "Kashful Ma'joob" said: "Do visit the graves of your relatives and beloved and do recite Fatiha and Yaseen at their graves, so that they should pray for you."

12. "Gaining spritual reflections from Mashaikh and thier attention from thier life and from their graves are no doubt true". (Al-Muhmind i.e. Aqaid-e-Ulma-e-Deobanad By Haji Imdadullah, Page 18 )

may peace upon them all

ACT of those who declare this as SHIRK:

1. when Ahraf Ali Thanvi came to Lahore, He visits the grave of Daata Sahib and said "He is a Great Personality, He is still controlling the happenings". (Safar Naama Lahore wa Lakhnow, Page No: 50, Published By Maktaba Ashrafia Lahore)

2. Ahraf Ali Thanvi said for Sultanul Hind: "India is the emperor of Chishti's because of Khwaja Gharib Nawaz" (Al-Afazaatul Youmia, Vol 1, Page 309)

3. He further said about an English man: "One English man went England from India and said 'A Late in Ajmer (Khwaja Gharib Nawaz) is ruling entire India" (Al-Afazaatul Youmia, Vol 1, Page 309)

4. "Prime Minister and Doctor Israar Ahmed are reciting Fatiha for the Late brother of Doctor Asrar" (Daily Iman - Karachi, Dated 20th July 2004)


A Christian Response to Sufism.

According to numerous scholars, Sufism continues to play an important role in Islam. Jack Rippin, in his work Muslims: Their Religious Beliefs and Practices, states,
Recent anthropological studies especially have shown that, throughout the Muslim world, Sufi brotherhoods remain a vital part of the religious environment. The desire for an emotional aspect to religious life, in combination with the appeal of images which glorify Muhammad and, indeed, the divine, has a substantial place in Islam and this is frequently provided by the Sufi tradition. Grouped around a spiritual leader and following certain practices designed to stimulate the experience of God, Sufi brotherhoods flourish throughout the Muslim world, even if they are not always condoned by governments or establishment religious forces.1
The last sentence may explain, why, as Imam Mohamad M. Algalaleni stated, Sufism is most prevalent in India, Pakistan, Turkey, Egypt and Syria - countries with a less fundamentalist approach than Saudi Arabia and Iran. However, the important point to note, is that Sufism remains both prevalent and discouraged in the Islamic world, despite official legitimacy. The reasons for it being discouraged are undoubtedly linked to those proposed in my paper; however, the very opposition to Sufism only intensifies the dilemma Islam finds itself in. As a result those defending Islam are left skirting the issues - clearly evidenced in both the paper and interview.
Sufism does exist in the Western world today - and on a large scale. Elliot Miller states,

...for the past forty years the direct and indirect influence of the East has prepared the ground in the West for the seed of the Sufi message. Idries Shah, the “Grand Sheikh of the Sufis” .. has devoted his life to demonstrating the applicability of Sufi ideas and practices to today’s life in the West... In 1916 the Sufi Order of the West was founded in London by another important Indian Sufi, Hazrat Inayat Khan. His Chishti Order master sent him to the West specifically to spread the Sufi message. Khan died in 1927, but his son, Pir Vilayat Inayat Khan, has succeeded in establishing 88 centers in America, and 166 worldwide. Pir Vilayat, who turns 70 this year, is a frequent, highly respected speaker on the New Age circuit. ...the Sufi order does not insist that its members identify with the Islamic faith. It has rightly been described as “one of the most thoroughgoing syncretistic movements in history...2
Perhaps it is no surprise that orthodox Muslims argue that Sufism really only exists in the Middle East, as North American Sufism is a blatant modern day example of the religious philosophy of Ibn Arabi, Rumi, al-Hallaj, and Shabistari among many other Sufi saints. Again the problem arises. Again we return to the impossibility of attempting to reconcile pantheism with monotheism.
From a Christian perspective, these problems in Islam are no surprise. They arise because, “as a theistic religion.. Islam is incapable of delivering a vital spiritual experience.”3 Islam is empty because, as Jesus said, “I am the way, the truth, and the life. No one comes to the Father except through Me.”4 Thus true peace and happiness - real spirituality - can only be entered through the grace of Jesus Christ.
“Those who deny that grace and seek instead to win entrance into God’s presence through good works will find themselves haunted by a spiritual void and a lack of assurance concerning their personal salvation. Theism in conflict with God’s revelation [the Bible] is doomed to spiritual impotence. Bereft from beginning to end (by rejection of the gospel) of any participation in the ministry of the Holy Spirit, the Islamic tradition was left with only one recourse for filling the spiritual void: common occult mysticism”5 - or as it is more commonly known: Sufism. 

 An Interview with Imam Mohamad M. Algalaleni:
Imam Mohamad M. Algalaleni, is the leader of the London Mosque, and has lived in Canada for five years. A Syrian by birth, the Imam studied the Quran, Islamic theology, and law, for twelve years in Mecca, Saudi Arabia. Imam Mohamad M. Algalaleni’s grandfather was a Sufi leader. These questions were put to him as part of the initial research towards this paper in Islamic studies at The University of Western Ontario. The purpose of the interview was to gain an understanding of the present day view of Sunni Muslim clerics towards Sufism, as well as to attempt to discern the influences of Sufism upon North American Muslims. The interview took place on March 19, 1996.
1. Was Sufism present from the very beginnings of Islam, in the life of Muhammad and in the Quran?
In regards to the history of Sufism, the Holy Quran and the sunna of the Prophet don’t actually mention this word. However, the main idea behind Sufism was in the Holy Quran and the sunna. In other words, Allah urged the Muslims to purify themselves from diseases and from evil in general, and this is the main purpose, in my opinion, behind Sufism. But, this title, this word [Sufism or tasawwuf], isn’t found at all in the Quran or the sunna. This title actually came into being some 200 years later.
2. One author of a book on Sufism states that Sufism is presently “frowned upon by Muslim orthodoxy.” Other scholars, such as Fazlur Rahman, argue that Sufism contained many un-Islamic influences, but that these were corrected by Abu Hamid al-Ghazali, who purified Sufism and made it a legitimate part of Islam. Which do you feel is correct, and why?
I think the reason behind Sufism was the materialism which the Muslim society faced at the time, as the Muslim society had become more and more widespread and wealthy. Materialism infected the hearts of many Muslims, and then those [Sufi] scholars came forward with the call to “go back to your God, purify yourself, go back to the reality of Islam.” They told the people not to be influenced by materialism, that they had to be closer to Allah, that they had to practice their religion, and remember the approaching hereafter. This is the reason why Sufism was establsihed at the time - because of the civilization which took place in the Western society at that time.
3. An important and influential Sufi living after al-Ghazali was Ibn al-‘Arabi. al-‘Arabi stated “When you know yourself, your ‘I’ness vanishes and you know that you and Allah are one and the same.” This clearly states the belief that everything that exists is one, having the same essence and reality. Is this contrary to orthodox Islam? How have Muslim scholars responded to al-‘Arabi’s teachings?
Actually, all the scholars, or at least the majority of them did not accept what Ibn Arabi brought to the Islamic thinking or belief. Because, as you know, Islam is based on the ‘oneness’ or tawhid, a Muslim should worship Allah alone, and Allah Almighty is not, or we as human beings are not part of Allah. Thus Ibn Arabi’s concepts created divisions or differentiation between scholars and himself. Up to today, many scholars have written books against Arabi’s ideas, even though some of his students try to defend Ibn Arabi by saying he didn’t mean what people understood him to teach - that mankind and God are one unit. Yet the majority of Muslims rejected Arabi’s teaching because it is the opposite of tawhid, of oneness; believing in Allah. Nonetheless, I feel that this kind of high feeling [in Ibn Arabi] was because he was very sensitive towards God and as a result said this teaching - actually this teaching was mistaken; but maybe he didn’t mean it in this way. There are people who didn’t go deeply into his philosophy and blamed him... but this is actually a long story. In conclusion, I would say that we don’t agree with this statement anyway.
4. Do Sufis have their own separate set of hadith or traditions, supporting their beliefs? Do they interpret parts of the Quran differently than other Muslims?
Sufism considers the two main sources, the Quran and the sunna. However, on occasion they explained some of the sayings of the Quran and the sunna in different ways. That is, some but not all of these. The verses which relate to the purpose of Sufism - purifying the soul - they [Sufis] talk about these verses deeply, and maybe sometimes they added some meaning which other scholars don’t agree with. But all of them, the Sufis, agreed on one thing - that there were two sources for authority, the Quran and the sunna.
5. In the regions of India and Pakistan, Sufism seems to have had a particularly strong impact. Yet, many Sufis in these areas seem to be influenced by Hinduism. One author, Martin Lings, who is a practicing Sufi, quite boldly states that “Prince Dara Shikoh (or Shukuh), the Sufi son of the Mogul Emporer Shah Jahan, was able to affirm that Sufism and Advaita Vendantism (Hinduism) are essentially the same, with a surface difference in terminology.” Another Muslim scholar, Seyyed Hossein Nasr states that the “orthodox Naqshbandi saint Mirza Mazhar Jan Janan considered the Hindu Vedas as divinely inspired.” According to orthodox Islam, are these types of statements correct? Why is it that Sufism seems so prone to the influences of other religions such as Hinduism, which are in many ways contrary to the Islamic standards of monotheism?
Actually, I think - this is a personal opinion - for those who are in India, Muslims, Hindus who claim that Hinduism and Sufism are the same or equal; it is in my opinion wrong, absolutely wrong. Environments affect the people who live in them - this is a usual issue as you know. Perhaps Muslims in India became closer to Sufism because of their environment. This may be because Bhuddism and Hinduism take care of these issues - spiritual issues.. but in a different way.
I have an idea about the Naqshbandi because we have those in my country - in Syria, and in Turkey. They are Muslims, and they don’t believe in Hinduism at all, they practice Islam. Maybe the author who wrote this statement noticed the appearance of both groups but didn’t go deeply by studying these circumstances for Muslims and non-Muslims in India. But they are different, even though some authority stated this statement.
6. What does Sufism offer as an aspect of Islam, especially in comparison to the Islamic sharia? Is it a search for a more spiritual dimension in response to the traditional legal nature of Islam?
Sufism gives special attention for the spiritual issues, because they believe that when a Muslim has good faith and good spiritual life then he will be a good Muslim. He will practice Islam perfectly, and he will follow the sharia - the Islamic law at the same time. So they insisted on this point of rituals... Yes, I agree with you. As I mentioned at the beginning the reason behind that is materialism which established shortly before Sufism, then this movement we consider it as a reaction in our Islamic history. Even now some Muslims are following Sufism, for the same reasons. As you know as well, the whole world is running to materialism.
7. To what extent are Sufi ideas and practices influential among Muslims in Canada and the United States? Are there Sufi orders present here in North America?
Actually, the Sufism movement in Canada and North America is very weak in my opinion, because Sufism depends on shaikhs [guru-type leaders], special scholars who lead their students, teaching them and watching them, and we don’t have those scholars to lead this movement. This is largely because no shaikhs will come from the Middle East because of the materialism in North America - they cannot live here. However, maybe some people, probably very few, had involvement with Sufism before, when they were still in their countries, and they still have it inside their hearts. And perhaps they practice it partially, but they cannot practice it completely because there is no Sufism without shaikhs, without religious leaders, at all.
8. Where, in the world today, is Sufism the most prevalent?
I don’t know the exact proportions, but India, Pakistan, Turkey, Egypt, and some in Syria. But the first four are the main countries where Sufism takes place.

When asked about Sufism, Muhammad ibn 'Ali -Al-Qassab-the master of Junayd-said,"Sufism consists of noble behavior(AKHLAQ KARIMA)that is made manifest at a noble time on the part of a noble person in the presence of a noble people." When he was asked about Sufism, Junayd said, "Sufism is that you should be with God--without any attachment."

Sufi dervishes were a special class of Muslim ascetics or mystic who , by virtue of their amazing spiritual power and overwhelming piety and devotion , were directly selected by GOD to guide mankind on the right path of truth and righteousness . they have rendered invaluable services not only in building up but also in polishing and preserving the moral , spritual , social , cultural , and even political behaviour and character of the people , fighting courageously the eternal battles of religion against uncontrolled and unbalanced "Materialism" . In this noble struggle , it must be noted , the Sufis have never lost even a single battle but have always come out triumphantly over "evil" like all other great religious founder and spiritual master of the world . 
Their contribution, therefore, to our present civilization, which is the precious legacy of mans agelong experiments and hard earned experiences, is inestimable, and their noble lesson cannot, and should not be ignored by the present generation specially when the moral and religious values are deteriorating under the violent impact of scientific materialism and its new social ideologies and political theories.

Sufism in Islam
By Shaykh Hamza Yusuf, a talk sponsored by CAIR at Stanford University, 4 May 1997

Imam Hamza Yusuf, sometime khatib at the Muslim Community Association of Santa Clara, California, spoke on Sufism in Islam, directly following a lecture by Dr. Anne-Marie Schimmel, former Harvard professor of Oriental Studies. Imam Hamza began by noting that the architecture of Stanford is modeled after traditional Andalusian, Moroccan and North African universities. He said that Islamic architecture and civilization was once great as was its scholarship, but unfortunately the Muslim ummah has fallen behind in these spheres. Imam Hamza continued:
"The fundamental and underlying message in the tradition of Islam I think personally is that it does not and refuses to create this dialectic in which a person's inward and their outward become split. [In non-Islamic systems] people are either forced to become esoterists or they are forced to become exoterists. "In fact what Islam is trying to do and what most of the other spiritual religions and in fact from the Muslim perspective all of them have failed to do is to join these two elements in a harmonious and balanced way and this is why in the tradition of Islam Sufism has always been part of the traditional Islamic curriculum in every single Muslim university. I know of no period in the Islamic tradition in which Sufism was not taught in the universities and not seen as an important and fundamental aspect of the tradition of Islam.
"Sidi Ahmad Zarruq wrote a great book called the principles of Sufism in which he clarified traditional and orthodox Sufism says in his principle number 208, 'there are five reasons for repudiating the Sufis the first of these is with reference to the perfection of their path. For if the Sufis latch on to a special dispensation or if they misbehave or are negligent in a matter or if a fault manifests itself in them, people hasten to repudiate them.' Because they are people who have traditionally been the most strongest and fierce adherents to the sacred teaching of Islam and they have been the ones also that have never inclined toward easy ways out on terms of the shariah or the sacred law.

"They have been the strictest adherents to the sacred law, but they have a wonderful principle: that is be hard on yourself and be gentle with other people. Unfortunately, the disease of this age amongst many Muslims is be easy on yourself and be hard on everybody else. So I think this is where the real crises of rejecting Sufism as one third of Islam has had really devastating results in much of the modern Islamic phenomenon. {Shaykh Ahmad Zarruq] said 'this is because no servant is free of fault unless he is granted infallibility or protection by God.'

"The second reason [for people to repudiate Sufis] is the sensitivity of the observer. [The observer's] criticism of the Sufis and their knowledge and states occurs as much as the ego, nafs, hastens to deny knowledge it does not posses. Imam Sayyidina Ali was known for saying, 'Whoever is ignorant of a thing is its natural enemy.'

"The third reason [to reject the Sufis] is the existence of many who fall short of their claims and those who seek [worldly] gain through the guise of religiosity. This has been an affliction within the Muslim ummah. It is well known of the people claiming to be Sufis, putting on the garments of Sufis, and tricking simple followers and worshippers; getting them to give them their money, to slavishly serve them, and these type of things. This has happened historically in the Muslim world. The [pious] imams have always been the strictest at trying to prevent this deception, because there is nothing worse than deceiving somebody in religion. Give me a mafia gangster any day over a fraudulent religious observer--really! This is the reason for denying any claim that they might make even though there is proof of it. Because it is found doubtful.

"The fourth reason is fear for the generality that they might be lead astray by following esoteric doctrines without upholding the letter of the law as happens to many ignorant people. So ignorant people might hear some statement which is said by a Sufi and they completely misunderstand it. And Abu Yazid al-Bistami put in Imam Dhahabi's tabaqat is considered a faqih (jurisprudent). Imam Dhahabi is considered a student of Ibn Taymiyya and he considers Abu Yazid al-Bistami a reasonable and sound source of hadith. Yet Abu Yazid al-Bistami is the one who is noted for saying 'Subhanee' which means 'Glory to Me!' This is known in the technical vocabulary of the Sufis as a shatha, an ecstatic utterance. If a person says it in a state in which their self is absent they are not taken to account for it We have proof of it in Sahih Bukhari about a slave in the middle of a desert in which the Prophet (s) says that because he finds his lost beast he shouts out in joy 'Allah you are my slave and I am Your lord!' The Prophet explained that that slave made a mistake in his ecstatic state after finding his animal. This is someone who finds their animal, so how much greater for someone who has found his Lord?! What about his state of ecstasy?

"The fifth reason [to reject Sufism] is the covetousness some people have for the ranks of Sufism. In traditional Muslim society the Sufis were held up as literally the highest people in the society; they were the shaykhs. Imam Nawawi was a great Sufi, [Qadi] Iyad was a great Sufi, Ibn Hajar Asqalani was a great Sufi, Imam Ibn Jawzi was a great Sufi. All of these great imams were known to be Sufis of great stature. Abu Hamid al Ghazzali who is given the title Hujjat al-Islam is probably the greatest example. People wanted to be like them, and the Arabs are notorious in their understanding if you are not like noble people pretend to be like them because even that is a type of nobility.

"Finally [Sidi Ahmad Zarruq] said, 'Thus people are inclined to become inflamed with the Sufis, more so than with any other group.' People in official positions exert pressure on them more than anybody else. This was a traditional area in which the government would try to influence the Sufis because they knew that they had such a vast amount of power over the common people The Sufis were traditionally the most distant and furthest people from the governors or the government unless they were righteous rulers like Nizam al Mulk who Imam Ghazali actually helped to build the Nizamiyya system of teaching. And anyway [Sidi Ahmad Zarruq] says, 'Anyone who falls in any of these categories except for the last is either rewarded or excused and Allah knows best.'

"I was asked to make a du`a and I would like to make the du`a of the people of North Africa which I heard many, many times in North Africa and was always very impressed by it; it is called Salat Tunjiyya--the prayer that saves people:

"Allahumma salli ala Sayyidina Muhammadin salatan tunjina biha min jami al ahwali wal afat

wa taqdi lana biha jami`a al hajjat

wa tutahiruna biha min jami`a as-sayyiat

wa tarfauna biha `indaka ala darajat

wa tubalighuna biha aqsa al ghayat min jami`a al khayrat fil hayati wa bad al mamat

wa ala alihi wa sahbihi wa sallim tasliman kathira"

O Allah pray on our Master Muhammad a prayer by means of which we will be saved from every awe-inspiring harmful thing,

and that will take care of all of our needs,

and purify us by means of it from all of our ugly qualities and characteristics

and raise us and purify us by means of it from all of our ugly qualities and characteristics

and raise us up by means of it in Your Presence to the highest of degrees,

and cause us to reach by means of it the extremes of all goodness in our life and after our death

and this prayer be upon his family and his companions

and may he be given safety and much salaam.

"I would like to thank on behalf of CAIR and the Muslims in this area everybody for attending this lecture. Thank you very much."


Islamic spirituality - the forgotten revolution
By Shaykh Abdul-Hakim Murad

The poverty of fanaticism
'Blood is no argument', as Shakespeare observed. Sadly, Muslim ranks are today swollen with those who disagree. The World Trade Centre, yesterday's symbol of global finance, has today become a monument to the failure of global Islam to control those who believe that the West can be bullied into changing its wayward ways towards the East. There is no real excuse to hand. It is simply not enough to clamour, as many have done, about 'chickens coming home to roost', and to protest that Washington's acquiescence in Israeli policies of ethnic cleansing is the inevitable generator of such hate. It is of course true - as Shabbir Akhtar has noted - that powerlessness can corrupt as insistently as does power. But to comprehend is not to sanction or even to empathize. To take innocent life to achieve a goal is the hallmark of the most extreme secular utilitarian ethic, and stands at the opposite pole of the absolute moral constraints required by religion.

There was a time, not long ago, when the 'ultras' were few, forming only a tiny wart on the face of the worldwide attempt to revivify Islam. Sadly, we can no longer enjoy the luxury of ignoring them. The extreme has broadened, and the middle ground, giving way, is everywhere dislocated and confused. And this enfeeblement of the middle ground, was what was enjoined by the Prophetic example, is in turn accelerated by the opprobrium which the extremists bring not simply upon themselves, but upon committed Muslims everywhere. For here, as elsewhere, the preferences of the media work firmly against us. David Koresh could broadcast his fringe Biblical message from Ranch Apocalypse without the image of Christianity, or even its Adventist wing, being in any way besmirched. But when a fringe Islamic group bombs Swedish tourists in Cairo, the muck is instantly spread over 'militant Muslims' everywhere.

If these things go on, the Islamic movement will cease to form an authentic summons to cultural and spiritual renewal, and will exist as little more than a splintered array of maniacal factions. The prospect of such an appalling and humiliating end to the story of a religion which once surpassed all others in its capacity for tolerating debate and dissent is now a real possibility. The entire experience of Islamic work over the past fifteen years has been one of increasing radicalization, driven by the perceived failure of the traditional Islamic institutions and the older Muslim movements to lead the Muslim peoples into the worthy but so far chimerical promised land of the 'Islamic State.'

If this final catastrophe is to be averted, the mainstream will have to regain the initiative. But for this to happen, it must begin by confessing that the radical critique of moderation has its force. The Islamic movement has so far been remarkably unsuccessful. We must ask ourselves how it is that a man like Nasser, a butcher, a failed soldier and a cynical demagogue, could have taken over a country as pivotal as Egypt, despite the vacuity of his beliefs, while the Muslim Brotherhood, with its pullulating millions of members, should have failed, and failed continuously, for six decades. The radical accusation of a failure in methodology cannot fail to strike home in such a context of dismal and prolonged inadequacy.

It is in this context - startlingly, perhaps, but inescapably - that we must present our case for the revival of the spiritual life within Islam. If it is ever to prosper, the 'Islamic revival' must be made to see that it is in crisis, and that its mental resources are proving insufficient to meet contemporary needs. The response to this must be grounded in an act of collective muhasaba, of self-examination, in terms that transcend the ideologised neo-Islam of the revivalists, and return to a more classical and indigenously Muslim dialectic.

Symptomatic of the disease is the fact that among all the explanations offered for the crisis of the Islamic movement, the only authentically Muslim interpretation, namely, that God should not be lending it His support, is conspicuously absent. It is true that we frequently hear the Quranic verse which states that "God does not change the condition of a people until they change the condition of their own selves." [1] But never, it seems, is this principle intelligently grasped. It is assumed that the sacred text is here doing no more than to enjoin individual moral reform as a precondition for collective societal success. Nothing could be more hazardous, however, than to measure such moral reform against the yardstick of the fiqh without giving concern to whether the virtues gained have been acquired through conformity (a relatively simple task), or proceed spontaneously from a genuine realignment of the soul. The verse is speaking of a spiritual change, specifically, a transformation of the nafs of the believers - not a moral one. And as the Blessed Prophet never tired of reminding us, there is little value in outward conformity to the rules unless this conformity is mirrored and engendered by an authentically righteous disposition of the heart. 'No-one shall enter the Garden by his works,' as he expressed it. Meanwhile, the profoundly judgemental and works - oriented tenor of modern revivalist Islam (we must shun the problematic buzz-word 'fundamentalism'), fixated on visible manifestations of morality, has failed to address the underlying question of what revelation is for. For it is theological nonsense to suggest that God's final concern is with our ability to conform to a complex set of rules. His concern is rather that we should be restored, through our labours and His grace, to that state of purity and equilibrium with which we were born. The rules are a vital means to that end, and are facilitated by it. But they do not take its place.

To make this point, the Holy Quran deploys a striking metaphor. In Sura Ibrahim, verses 24 to 26, we read:

Have you not seen how God coineth a likeness: a goodly word like a goodly tree, the root whereof is set firm, its branch in the heaven? It bringeth forth its fruit at every time, by the leave of its Lord. Thus doth God coin likenesses for men, that perhaps they may reflect. And the likeness of an evil word is that of an evil tree that hath been torn up by the root from upon the earth, possessed of no stability.

According to the scholars of tafsir (exegesis), the reference here is to the 'words' (kalima) of faith and unfaith. The former is illustrated as a natural growth, whose florescence of moral and intellectual achievement is nourished by firm roots, which in turn denote the basis of faith: the quality of the proofs one has received, and the certainty and sound awareness of God which alone signify that one is firmly grounded in the reality of existence. The fruits thus yielded - the palpable benefits of the religious life - are permanent ('at every time'), and are not man's own accomplishment, for they only come 'by the leave of its Lord'. Thus is the sound life of faith. The contrast is then drawn with the only alternative: kufr, which is not grounded in reality but in illusion, and is hence 'possessed of no stability'.[2]

This passage, reminiscent of some of the binary categorisations of human types presented early on in Surat al-Baqara, precisely encapsulates the relationship between faith and works, the hierarchy which exists between them, and the sustainable balance between nourishment and fructition, between taking and giving, which true faith must maintain.

It is against this criterion that we must judge the quality of contemporary 'activist' styles of faith. Is the young 'ultra', with his intense rage which can sometimes render him liable to nervous disorders, and his fixation on a relatively narrow range of issues and concerns, really firmly rooted, and fruitful, in the sense described by this Quranic image?

Let me point to the answer with an example drawn from my own experience.

I used to know, quite well, a leader of the radical 'Islamic' group, the Jama'at Islamiya, at the Egyptian university of Assiut. His name was Hamdi. He grew a luxuriant beard, was constantly scrubbing his teeth with his miswak, and spent his time preaching hatred of the Coptic Christians, a number of whom were actually attacked and beaten up as a result of his khutbas. He had hundreds of followers; in fact, Assiut today remains a citadel of hardline, Wahhabi-style activism.

The moral of the story is that some five years after this acquaintance, providence again brought me face to face with Shaikh Hamdi. This time, chancing to see him on a Cairo street, I almost failed to recognise him. The beard was gone. He was in trousers and a sweater. More astonishing still was that he was walking with a young Western girl who turned out to be an Australian, whom, as he sheepishly explained to me, he was intending to marry. I talked to him, and it became clear that he was no longer even a minimally observant Muslim, no longer prayed, and that his ambition in life was to leave Egypt, live in Australia, and make money. What was extraordinary was that his experiences in Islamic activism had made no impression on him - he was once again the same distracted, ordinary Egyptian youth he had been before his conversion to 'radical Islam'.

This phenomenon, which we might label 'salafi burnout', is a recognised feature of many modern Muslim cultures. An initial enthusiasm, gained usually in one's early twenties, loses steam some seven to ten years later. Prison and torture - the frequent lot of the Islamic radical - may serve to prolong commitment, but ultimately, a majority of these neo-Muslims relapse, seemingly no better or worse for their experience in the cult-like universe of the salafi mindset.

This ephemeral of extremist activism should be as suspicious as its content. Authentic Muslim faith is simply not supposed to be this fragile; as the Qur'an says, its root is meant to be 'set firm'. One has to conclude that of the two trees depicted in the Quranic image, salafi extremism resembles the second rather than the first. After all, the Sahaba were not known for a transient commitment: their devotion and piety remained incomparably pure until they died.

What attracts young Muslims to this type of ephemeral but ferocious activism? One does not have to subscribe to determinist social theories to realise the importance of the almost universal condition of insecurity which Muslim societies are now experiencing. The Islamic world is passing through a most devastating period of transition. A history of economic and scientific change which in Europe took five hundred years, is, in the Muslim world, being squeezed into a couple of generations. For instance, only thirty-five years ago the capital of Saudi Arabia was a cluster of mud huts, as it had been for thousands of years. Today's Riyadh is a hi-tech mega city of glass towers, Coke machines, and gliding Cadillacs. This is an extreme case, but to some extent the dislocations of modernity are common to every Muslim society, excepting, perhaps, a handful of the most remote tribal peoples.

Such a transition period, with its centrifugal forces which allow nothing to remain constant, makes human beings very insecure. They look around for something to hold onto, that will give them an identity. In our case, that something is usually Islam. And because they are being propelled into it by this psychic sense of insecurity, rather than by the more normal processes of conversion and faith, they lack some of the natural religious virtues, which are acquired by contact with a continuous tradition, and can never be learnt from a book.

One easily visualises how this works. A young Arab, part of an oversized family, competing for scarce jobs, unable to marry because he is poor, perhaps a migrant to a rapidly expanding city, feels like a man lost in a desert without signposts. One morning he picks up a copy of Sayyid Qutb from a newsstand, and is 'born-again' on the spot. This is what he needed: instant certainty, a framework in which to interpret the landscape before him, to resolve the problems and tensions of his life, and, even more deliciously, a way of feeling superior and in control. He joins a group, and, anxious to retain his newfound certainty, accepts the usual proposition that all the other groups are mistaken.

This, of course, is not how Muslim religious conversion is supposed to work. It is meant to be a process of intellectual maturation, triggered by the presence of a very holy person or place. Tawba, in its traditional form, yields an outlook of joy, contentment, and a deep affection for others. The modern type of tawba, however, born of insecurity, often makes Muslims narrow, intolerant, and exclusivist. Even more noticeably, it produces people whose faith is, despite its apparent intensity, liable to vanish as suddenly as it came. Deprived of real nourishment, the activist's soul can only grow hungry and emaciated, until at last it dies.

The activism within

How should we respond to this disorder? We must begin by remembering what Islam is for. As we noted earlier, our din is not, ultimately, a manual of rules which, when meticulously followed, becomes a passport to paradise. Instead, it is a package of social, intellectual and spiritual technology whose purpose is to cleanse the human heart. In the Qur'an, the Lord says that on the Day of Judgement, nothing will be of any use to us, except a sound heart (qalbun salim). [3] And in a famous hadith, the Prophet, upon whom be blessings and peace, says that

"Verily in the body there is a piece of flesh. If it is sound, the body is all sound. If it is corrupt, the body is all corrupt. Verily, it is the heart.

Mindful of this commandment, under which all the other commandments of Islam are subsumed, and which alone gives them meaning, the Islamic scholars have worked out a science, an ilm (science), of analysing the 'states' of the heart, and the methods of bringing it into this condition of soundness. In the fullness of time, this science acquired the name tasawwuf, in English 'Sufism' - a traditional label for what we might nowadays more intelligibly call 'Islamic psychology.'

At this point, many hackles are raised and well-rehearsed objections voiced. It is vital to understand that mainstream Sufism is not, and never has been, a doctrinal system, or a school of thought - a madhhab. It is, instead, a set of insights and practices which operate within the various Islamic madhhabs; in other words, it is not a madhhab, it is an ilm. And like most of the other Islamic ulum, it was not known by name, or in its later developed form, in the age of the Prophet (upon him be blessings and peace) or his Companions. This does not make it less legitimate. There are many Islamic sciences which only took shape many years after the Prophetic age: usul al-fiqh, for instance, or the innumerable technical disciplines of hadith.

Now this, of course, leads us into the often misunderstood area of sunna and bid'a, two notions which are wielded as blunt instruments by many contemporary activists, but which are often grossly misunderstood. The classic Orientalist thesis is of course that Islam, as an 'arid Semitic religion', failed to incorporate mechanisms for its own development, and that it petrified upon the death of its founder. This, however, is a nonsense rooted in the ethnic determinism of the nineteenth century historians who had shaped the views of the early Orientalist synthesizers (Muir, Le Bon, Renan, Caetani). Islam, as the religion designed for the end of time, has in fact proved itself eminently adaptable to the rapidly changing conditions which characterise this final and most 'entropic' stage of history.

What is a bid'a, according to the classical definitions of Islamic law? We all know the famous hadith:

Beware of matters newly begun, for every matter newly begun is innovation, every innovation is misguidance, and every misguidance is in Hell. [4]

Does this mean that everything introduced into Islam that was not known to the first generation of Muslims is to be rejected? The classical ulema do not accept such a literalistic interpretation.

Let us take a definition from Imam al-Shafi'i, an authority universally accepted in Sunni Islam. Imam al-Shafi'i writes:

There are two kinds of introduced matters (muhdathat). One is that which contradicts a text of the Qur'an, or the Sunna, or a report from the early Muslims (athar), or the consensus (ijma') of the Muslims: this is an 'innovation of misguidance' (bid'at dalala). The second kind is that which is in itself good and entails no contradiction of any of these authorities: this is a 'non-reprehensible innovation' (bid'a ghayr madhmuma). [5]

This basic distinction between acceptable and unacceptable forms of bid'a is recognised by the overwhelming majority of classical ulema. Among some, for instance al-Izz ibn Abd al-Salam (one of the half-dozen or so great mujtahids of Islamic history), innovations fall under the five axiological headings of the Shari'a: the obligatory (wajib), the recommended (mandub), the permissible (mubah), the offensive (makruh), and the forbidden (haram).[6]

Under the category of 'obligatory innovation', Ibn Abd al-Salam gives the following examples: recording the Qur'an and the laws of Islam in writing at a time when it was feared that they would be lost, studying Arabic grammar in order to resolve controversies over the Qur'an, and developing philosophical theology (kalam) to refute the claims of the Mu'tazilites.

Category two is 'recommended innovation'. Under this heading the ulema list such activities as building madrasas, writing books on beneficial Islamic subjects, and in-depth studies of Arabic linguistics.

Category three is 'permissible', or 'neutral innovation', including worldly activities such as sifting flour, and constructing houses in various styles not known in Medina.

Category four is the 'reprehensible innovation'. This includes such misdemeanours as overdecorating mosques or the Qur'an.

Category five is the 'forbidden innovation'. This includes unlawful taxes, giving judgeships to those unqualified to hold them, and sectarian beliefs and practices that explicitly contravene the known principles of the Qur'an and the Sunna.

The above classification of bid'a types is normal in classical Shari'a literature, being accepted by the four schools of orthodox fiqh. There have been only two significant exceptions to this understanding in the history of Islamic thought: the Zahiri school as articulated by Ibn Hazm, and one wing of the Hanbali madhhab, represented by Ibn Taymiya, who goes against the classical ijma' on this issue, and claims that all forms of innovation, good or bad, are un-Islamic.

Why is it, then, that so many Muslims now believe that innovation in any form is unacceptable in Islam? One factor has already been touched on: the mental complexes thrown up by insecurity, which incline people to find comfort in absolutist and literalist interpretations. Another lies in the influence of the well-financed neo-Hanbali madhhab called Wahhabism, whose leaders are famous for their rejection of all possibility of development.

In any case, armed with this more sophisticated and classical awareness of Islam's ability to acknowledge and assimilate novelty, we can understand how Muslim civilisation was able so quickly to produce novel academic disciplines to deal with new problems as these arose.

Islamic psychology is characteristic of the new ulum which, although present in latent and implicit form in the Quran, were first systematized in Islamic culture during the early Abbasid period. Given the importance that the Quran attaches to obtaining a 'sound heart', we are not surprised to find that the influence of Islamic psychology has been massive and all-pervasive. In the formative first four centuries of Islam, the time when the great works of tafsir, hadith, grammar, and so forth were laid down, the ulema also applied their minds to this problem of al-qalb al-salim. This was first visible when, following the example of the Tabi'in, many of the early ascetics, such as Sufyan ibn Uyayna, Sufyan al-Thawri, and Abdallah ibn al-Mubarak, had focussed their concerns explicitly on the art of purifying the heart. The methods they recommended were frequent fasting and night prayer, periodic retreats, and a preoccupation with murabata: service as volunteer fighters in the border castles of Asia Minor.

This type of pietist orientation was not in the least systematic during this period. It was a loose category embracing all Muslims who sought salvation through the Prophetic virtues of renunciation, sincerity, and deep devotion to the revelation. These men and women were variously referred to as al-bakka'un: 'the weepers', because of their fear of the Day of Judgement, or as zuhhad, ascetics, or ubbad, 'unceasing worshippers'.

By the third century, however, we start to find writings which can be understood as belonging to a distinct devotional school. The increasing luxury and materialism of Abbasid urban society spurred many Muslims to campaign for a restoration of the simplicity of the Prophetic age. Purity of heart, compassion for others, and a constant recollection of God were the defining features of this trend. We find references to the method of muhasaba: self-examination to detect impurities of intention. Also stressed was riyada: self-discipline.

By this time, too, the main outlines of Quranic psychology had been worked out. The human creature, it was realised, was made up of four constituent parts: the body (jism), the mind (aql), the spirit (ruh), and the self (nafs). The first two need little comment. Less familiar (at least to people of a modern education) are the third and fourth categories.

The spirit is the ruh, that underlying essence of the human individual which survives death. It is hard to comprehend rationally, being in part of Divine inspiration, as the Quran says:

"And they ask you about the spirit; say, the spirit is of the command of my Lord. And you have been given of knowledge only a little."[7]

According to the early Islamic psychologists, the ruh is a non-material reality which pervades the entire human body, but is centred on the heart, the qalb. It represents that part of man which is not of this world, and which connects him with his Creator, and which, if he is fortunate, enables him to see God in the next world. When we are born, this ruh is intact and pure. As we are initiated into the distractions of the world, however, it is covered over with the 'rust' (ran) of which the Quran speaks. This rust is made up of two things: sin and distraction. When, through the process of self-discipline, these are banished, so that the worshipper is preserved from sin and is focussing entirely on the immediate presence and reality of God, the rust is dissolved, and the ruh once again is free. The heart is sound; and salvation, and closeness to God, are achieved.

This sounds simple enough. However, the early Muslims taught that such precious things come only at an appropriate price. Cleaning up the Augean stables of the heart is a most excruciating challenge. Outward conformity to the rules of religion is simple enough; but it is only the first step. Much more demanding is the policy known as mujahada: the daily combat against the lower self, the nafs. As the Quran says:

'As for him that fears the standing before his Lord, and forbids his nafs its desires, for him, Heaven shall be his place of resort.'[8]

Hence the Sufi commandment:

'Slaughter your ego with the knives of mujahada.' [9]

Once the nafs is controlled, then the heart is clear, and the virtues proceed from it easily and naturally.

Because its objective is nothing less than salvation, this vital Islamic science has been consistently expounded by the great scholars of classical Islam. While today there are many Muslims, influenced by either Wahhabi or Orientalist agendas, who believe that Sufism has always led a somewhat marginal existence in Islam, the reality is that the overwhelming majority of the classical scholars were actively involved in Sufism.

The early Shafi'i scholars of Khurasan: al-Hakim al-Nisaburi, Ibn Furak, al-Qushayri and al-Bayhaqi, were all Sufis who formed links in the richest academic tradition of Abbasid Islam, which culminated in the achievement of Imam Hujjat al-Islam al-Ghazali. Ghazali himself, author of some three hundred books, including the definitive rebuttals of Arab philosophy and the Ismailis, three large textbooks of Shafi'i fiqh, the best-known tract of usul al-fiqh, two works on logic, and several theological treatises, also left us with the classic statement of orthodox Sufism: the Ihya Ulum al-Din, a book of which Imam Nawawi remarked:

"Were the books of Islam all to be lost, excepting only the Ihya', it would suffice to replace them all." [10]

Imam Nawawi himself wrote two books which record his debt to Sufism, one called the Bustan al-Arifin ('Garden of the Gnostics', and another called the al-Maqasid (recently published in English translation, Sunna Books, Evanston Il. trans. Nuh Ha Mim Keller).

Among the Malikis, too, Sufism was popular. Al-Sawi, al-Dardir, al-Laqqani and Abd al-Wahhab al-Baghdadi were all exponents of Sufism. The Maliki jurist of Cairo, Abd al-Wahhab al-Sha'rani defines Sufism as follows:

'The path of the Sufis is built on the Quran and the Sunna, and is based on living according to the morals of the prophets and the purified ones. It may not be blamed, unless it violates an explicit statement from the Quran, sunna, or ijma. If it does not contravene any of these sources, then no pretext remains for condemning it, except one's own low opinion of others, or interpreting what they do as ostentation, which is unlawful. No-one denies the states of the Sufis except someone ignorant of the way they are.'[11]

For Hanbali Sufism one has to look no further than the revered figures of Abdallah Ansari, Abd al-Qadir al-Jilani, Ibn al-Jawzi, and Ibn Rajab.

In fact, virtually all the great luminaries of medieval Islam: al-Suyuti, Ibn Hajar al-Asqalani, al-Ayni, Ibn Khaldun, al-Subki, Ibn Hajar al-Haytami; tafsir writers like Baydawi, al-Sawi, Abu'l-Su'ud, al-Baghawi, and Ibn Kathir[12] ; aqida writers such as Taftazani, al-Nasafi, al-Razi: all wrote in support of Sufism. Many, indeed, composed independent works of Sufi inspiration. The ulema of the great dynasties of Islamic history, including the Ottomans and the Moghuls, were deeply infused with the Sufi outlook, regarding it as one of the most central and indispensable of Islamic sciences.

Further confirmation of the Islamic legitimacy of Sufism is supplied by the enthusiasm of its exponents for carrying Islam beyond the boundaries of the Islamic world. The Islamization process in India, Black Africa, and South-East Asia was carried out largely at the hands of wandering Sufi teachers. Likewise, the Islamic obligation of jihad has been borne with especial zeal by the Sufi orders. All the great nineteenth century jihadists: Uthman dan Fodio (Hausaland), al-Sanousi (Libya), Abd al-Qadir al-Jaza'iri (Algeria), Imam Shamil (Daghestan) and the leaders of the Padre Rebellion (Sumatra) were active practitioners of Sufism, writing extensively on it while on their campaigns. Nothing is further from reality, in fact, than the claim that Sufism represents a quietist and non-militant form of Islam.

With all this, we confront a paradox. Why is it, if Sufism has been so respected a part of Muslim intellectual and political life throughout our history, that there are, nowadays, angry voices raised against it? There are two fundamental reasons here.

Firstly, there is again the pervasive influence of Orientalist scholarship, which, at least before 1922 when Massignon wrote his Essai sur les origines de la lexique technique, was of the opinion that something so fertile and profound as Sufism could never have grown from the essentially 'barren and legalistic' soil of Islam. Orientalist works translated into Muslim languages were influential upon key Muslim modernists - such as Muhammad Abduh in his later writings - who began to question the centrality, or even the legitimacy, of Sufi discourse in Islam.

Secondly, there is the emergence of the Wahhabi da'wa. When Muhammad ibn Abd al-Wahhab, some two hundred years ago, teamed up with the Saudi tribe and attacked the neighbouring clans, he was doing so under the sign of an essentially neo-Kharijite version of Islam. Although he invoked Ibn Taymiya, he had reservations even about him. For Ibn Taymiya himself, although critical of the excesses of certain Sufi groups, had been committed to a branch of mainstream Sufism. This is clear, for instance, in Ibn Taymiya's work Sharh Futuh al-Ghayb, a commentary on some technical points in the Revelations of the Unseen, a key work by the sixth-century saint of Baghdad, Abd al-Qadir al-Jilani. Throughout the work Ibn Taymiya shows himself to be a loyal disciple of al-Jilani, whom he always refers to as shaykhuna ('our teacher'). This Qadiri affiliation is confirmed in the later literature of the Qadiri tariqa, which records Ibn Taymiya as a key link in the silsila, the chain of transmission of Qadiri teachings.[13]

Ibn Abd al-Wahhab, however, went far beyond this. Raised in the wastelands of Najd in Central Arabia, he had little access to mainstream Muslim scholarship. In fact, when his da'wa appeared and became notorious, the scholars and muftis of the day applied to it the famous Hadith of Najd:

Ibn Umar reported the Prophet (upon whom be blessings and peace) as saying: "Oh God, bless us in our Syria; O God, bless us in our Yemen." Those present said: "And in our Najd, O Messenger of God!" but he said, "O God, bless us in our Syria; O God, bless us in our Yemen." Those present said, "And in our Najd, O Messenger of God!". Ibn Umar said that he thought that he said on the third occasion: "Earthquakes and dissensions (fitna) are there, and there shall arise the horn of the devil."[14]

And it is significant that almost uniquely among the lands of Islam, Najd has never produced scholars of any repute.

The Najd-based da'wa of the Wahhabis, however, began to be heard more loudly following the explosion of Saudi oil wealth. Many, even most, Islamic publishing houses in Cairo and Beirut are now subsidised by Wahhabi organisations, which prevent them from publishing traditional works on Sufism, and remove passages in other works considered unacceptable to Wahhabist doctrine.

The neo-Kharijite nature of Wahhabism makes it intolerant of all other forms of Islamic expression. However, because it has no coherent fiqh of its own - it rejects the orthodox madhhabs - and has only the most basic and primitively anthropomorphic aqida, it has a fluid, amoebalike tendency to produce divisions and subdivisions among those who profess it. No longer are the Islamic groups essentially united by a consistent madhhab and the Ash'ari [or Maturidi] aqida. Instead, they are all trying to derive the shari'a and the aqida from the Quran and the Sunna by themselves. The result is the appalling state of division and conflict which disfigures the modern salafi condition.

At this critical moment in our history, the umma has only one realistic hope for survival, and that is to restore the 'middle way', defined by that sophisticated classical consensus which was worked out over painful centuries of debate and scholarship. That consensus alone has the demonstrable ability to provide a basis for unity. But it can only be retrieved when we improve the state of our hearts, and fill them with the Islamic virtues of affection, respect, tolerance and reconciliation. This inner reform, which is the traditional competence of Sufism, is a precondition for the restoration of unity in the Islamic movement. The alternative is likely to be continued, and agonising, failure.


Pillars of Islam: 

Pillars of Islam can be called the foundation of the religion of Islam. There are 5 Pillars of Islam that are considered most Important for a Muslim.  These Pillars Are Faith, Salaah, Zakat, Fasting and Hajj. There is also a Sahih Hadith of Prophet Muhammad Saw that these are 5 Pillars of Islam. In following i am going to give short details of these 5 Pillars of Islam. 

  1. Faith Emaan: First Pillar of Islam is Having Faith Emaan in oneness of God and believing that Prophet Muhammad Saw is last Prophet of God. Faith is a thing that every person keeps in heart.
  2. Salaah Prayer: Second Pillar of Islam Is Prayer Salaah that in Urdu is called Namaz. It is Obligatory on every Muslim to offer five times Salaah Daily.
  3. Zakaat: Third Pillar of Islam Is Zakat. Meaning of Word Zakat is purification. In Islam Zakat means helping Needy people from your health.  Zakat is given annually from your Wealth.
  4. Fasting in Ramadan: Next Pillar of Islam is Fasting in the month of Ramadan. Fasting means staying away from eating and drinking from Sun Rise to Sun set..
  5. Hajj: The Fifth Pillar of Islam is doing Hajj at least once in your life if you have enough wealth to do so. Hajj is done in Makkah in month of Zil Hajj.  

Islamic Guidelines to protect yourself from jinn:

Jinn are a creature of Allah SWT like Humans, Animals and Angels are his creatures. We find word Jinn mentioned many times in Holy Quran and Hadiths of Prophet SAW. If we see other religions Jinn also exists in Bible, Veda and religious books of other religions. According to Islamic Point of View like Humans there are also good and bad Jinn.   There is a complete Surah with name of Surah Jinn in Quran as well while they are also mentioned in other Surahs on several places.  According to Quran Jinn is a Creature that is made of Fire. Jinn takes birth, eats, Live and die. There are millions of people who have themselves experienced Jinn in their lives. Bad Jinn can also harm humans and there are many examples  when people even got killed due to them. Our religion Islam that is a complete way of life also tells us that how we can protect ourselves from Jinn and Shitaan. Following I am sharing Duas and Surahs that are mentioned in Hadiths for protection from Jinn and Shitaan.

Surah Falaq Surah Ikhlas
Ayat Al Kursi Surah Baqarah
Reading Quran Everyday.
Last Two Verse of Surah Baqarah
Reading This Dua "Laa ilaaha illAllaah wahdahu laa shareeka lahu, lahul-mulk wa lahu’l-hamd wa huwa ‘ala kulli shay’in qadeer"


Following is some information about our holy book Quran Majeed:
There are....;
30 Chapters.
14 Sajdah.
7 Storey (manzalein).
114 Surahs. --- 86 makki 28 madni
540 Ruku.
6666 Aayaat.
323760 Huroof.
53243 Zabar.
39582 Zayr.
8804 Pesh.
1771 Mud.
1243 Shad.
105681 Points (nuqtey).


Genesis of Tasawwuf:

“It is the privilege of the men of God to see the sublimest mysteries of the spiritual world and instruct men in Righteousness; they warn and shield men against evil.” - The Holy Quran

“Tasawwuf or Sufism - the Islamic mysticism - means scrupulously maintained moral character and religious discipline which one must necessarily cultivate and observe towards all the creatures of God in the interests of peace and happiness of mankind.”- Hazrat Khwaja Moinuddin Hasan Chishty (R.A.)
Jacques de Marquette remarks in his introduction to Comparative Mysticism : ‘In fact mysticism seems to be able to solve most of the dilemmas confronting our generation in nearly all the avenues of thought and activities. Hence the timely character of our attempt to study its modalities and to interpret whatever message it may have in store for puzzled modern man’ (P. 18). Much the same is the raison d’ etre for this study : the relevance of Sufism to the needs of modern society.

Mysticism, it is said, has no genealogy. It is as old as man himself and echoes the eternal quest of the human soul to have direct experience of the Ultimate Reality. It proceeds on the assumption that ‘The divine disclosed itself in the human race as a whole’ and that it is possible for all human beings – irrespective of their caste, colour or creed – to have direct communion with Him. The spark of divine love shines alike in the heart of the learned and the illiterate, the Hindu, the Christian, the Muslim and the Sikh. It is not the exclusive privilege of higher religious intellects to strive to understand the essence of Divine Reality; a shepherd also, as Rumi has shown, may communicate with God while grazing his herd in the lonely valleys.Ali, the Wali Allah:According to Islamic ideology as Prophet Muhammad (peace be upon him) was the seal of prophets and there would not be any prophet after him so the prophet designated Ali as his spirituial vicegerant at Ghadir-e-Kuhm on the pious occasion of Hajjatul-wada (The last pilgrimage of the prophet) and the prophet caught hold of Ali’s arm and raising it up high said “MANKUN TO MOULAHO FA HAZA ALIYUN MOULAHO, ALLAHHUMMA WA LY MANWALAHO WA ADE MAN ADAHO”.(whoever takes me as his Maula (Master) should also take this Ali as his Maula. O Allah ! be a friend to his friends and foe to his foes.” According to Hazrat Shaikh Ahmed Sirhindi Naqsbandi Mujaddid-e-Alf-e-Sani, Ali was designated as SHAH-E-WILAYAT-E-KUBRA (Qutbiyat-e-Kubra) by Allah since the day of the beginning of creation. (letter no. 134, Maktubat-e-Shaikh Ahmed Sirhindi, Vol.3).

Hazrat Imam Ali is unanimously acclaimed by the Sufis as the founder of their sect because he combined mystical intuition with the firmest grasp of Islamic theology, the traditions of the Sufis depict him as “Wali Allah” (friend of God) and ascribe to him esoteric spiritual powers. They maintain that the highest aim of knowledge, as preached by Ali, is the awakening of latent spiritual faculties. They hold that if a person follows certain “Tariaqas”, or “Paths”, as laid down by their Saint of Saints, he will be enabled to discover his true and inner self. To this inner self, God will reveal Himself, while the self will disappear in the vision of the All-Absorbing Reality.Ali, the Prince of Saints:The Sufis look Ali as the founder of that knowledge of "Tasawwuf" which harmonises the mystical, moral and intellectual approaches to Reality. They call the period when he was Caliph, "The Sufistic epoch" and speak with intense pride of the way in which his spiritual intuitions re-inforced the doctrine of "Tauheed" (monotheism); and of how, by his personal example, Ali illumined the way in which the struggles of a man in this world can fulfill the covenant between the created and the Creator.The Need of Spiritual Director:
The Sufis from time immemorial have recognized the necessity of a “Shaikh” or “Pir” or “Spiritual Director” to whom humanity may be entrusted for guidance and instruction. Staunch obedience was to be offered to this director, who was supposed to possess topmost Spiritual powers and to be well acquainted with all the paths of “Tariqat”. The disciple was required to remain with him for a number of years until he had familiarised himself with ‘mystic’ experiences and could himself graduate as a leader.
Since Ali possessed a noble, religious and philanthropic spirit to the highest degree, the Sufi recognize in him their first Spiritual Director; it was he who showed the way to eternal bliss. They hold that if Muhammad (may peace be upon him) was the seal of Prophets, Ali the spiritual sovereign of all the Sufi denomination was, undoubtedly, the seal of Saints. Without intercession of Hazrat Ali no saint can attain the degree of Wilayat and Hazrat Khwaja Moinuddin Hasan Chishty (R.A.) is direct descendant of Hazrat Ali (Alehissalam)The quintessence of Sufi teachings is service to humanity regardless of caste, creed, colour, of faith. The Sufis believe, al khalq-o-ayalullah, meaning that the whole creation is the ‘family of God’. Love of God is not complete without loving his ayal (family). The Sufis believe that true worship is not in the performance of rites, rituals and supererogation. True worship is in the service of humanity. As Shaikh Saadi says:

Ibadat bajuz khidmat-e-khalq neest Ba tasbih-o-sajjadah-o-dalq neest
Without service of humanity,prayer means nothing It is not counting beads, sitting on the mat Or wearing tatters.S.M. Zaman's 'Role of Social Service and Women in Sufism.' On the question of Khidma, says Zaman, the Sufi manuals are full of instructions and injunctions to be observed in providing service in Ribats to Muslims as well as non-Muslims. It was the single factor most responsible for making Sufism a strong force for the propagation of Islam. Thus humanism helped the Muslim saints in India and the basic character of its composite society. For them India was neither dar-ul-Harb nor dar-ul-Islam. It was God's earth with variety of men, and stores of wisdom, a land where Adam and Eve first walked and where the Prophets Shis and Ayyub lay buried. Sayyid Jalaluddin Bukhari Mukhdum-I-Jahanian once said:So many gifts of God and such a variety of men and Treasures of knowledge as one finds specifically in India Are not to be found anywhere else in the whole world.

(Siraj-ul-Hidayah)For both Vedanta and Sufism, there is a common discipline. It includes purification of self, mastering of passions and desires, filling of the mind exclusively with the thought of God, obtaining control over bodily functions and mental processes till the objective world ceases to distract consciousness, till man passes away (fana/nirvana) from phenomenal existence and attains union with the divine. The soul stands self-enlightened and unperturbed by temptations and apprehensions.

The Sufis were held in high esteem among the masses who followed their simple teachings with eagerness and understanding. They laid stress upon the dignity of man, for they thought that every individual should reach the highest goal of human life by his own effort.

This essential unity of India has manifested itself in a beautiful synthesis of music and dance, drama and painting, literary and philosophical discourses which are also indicative of the rich and varied Indian panorama. Love of humanity is the key to the understanding of that essential unity. Maulana Rumi, the jem of the Sufi poets, perceived the same unity in Islam like the poet of Upanishads. In his words,

    O love! You are my greatest stimulator, you are the
    Medicine for all my ailments. Your are the true friend,
    Philosopher and guide of my soul and you are like
    Hakeem Jaalinus. You are the surest remedy for my
    vanity and pride. My being has adored the Vedas and
    Temples of Hindus, the Zendavesta of Parsis, the
    Quran of the Muslims, the Enjeel (the Bible) of the Christians
    And the Atishkada (fire-temple) of the Parsis.
    There is no second God for me other than love.


Hazrat Rabia Basri
Birth Name:Hazrat Rabia al-Adawiyya al-QaysiyyaBorn in: between 95 and 99 Hijri. In Basra, Iraq.
In depth:
She was born between 95 and 99 Hijri in Basra, Iraq. Much of her early life is narrated by Farid al-Din Attar. Many spiritual stories are associated with her and it is sometimes difficult to separate reality from legend. These traditions come from Farid al-Din Attar, a later Sufi saint and poet, who used earlier sources. Hazrat Rabia herself did not leave any written works.
She was the fourth daughter of her family and was therefore named Rabia, meaning "fourth". She was born free in a poor but respected family.
According to Farid al-Din Attar, Hazrat Rabia's parents were so poor that there was no oil in their house to light a lamp, nor a cloth even to wrap her with. Her mother asked her husband to borrow some oil from a neighbour, but he had resolved in his life never to ask for anything from anyone except the Creator. However, to satisfy his wife, he went to the neighbour's house, knocked on the door and came away before anyone opened it. On his return, he told his wife that the door was not opened. Grief-stricken, he fell asleep. In a dream, he saw Rasulallah, peace and blessings of Allah be upon him, telling him, "Do not grieve, this girl born to you is exceptionally fortunate and holy. By her intercession 70,000 people of my Ummah will be forgiven. Go to the governor of Basra and convey to him this message written on a page:
"Every night you recite 100 Durood on me and on Friday night 400 times. Last Friday night you forgot to recite the Durood. As a compensation for this omission, give this person 400 dinars."
Hazrat Rabia's father woke up crying in joy. He wrote out the message and went to meet the governor. He handed the letter to a guard. When the governor read the letter, he was moved by the fact that Rasulallah, peace and blessings of Allah be upon him, had remembered him. He ordered 10,000 dirhams to be given to the poor as a token of gratitude. He went out to meet Hazrat Rabia's father. After presenting him with the 400 dinars, he said: "In future whatever your needs are, come to me without any hesitation."
After the death of her father, a famine overtook Basra and Hazrat Rabia parted from her sisters. Legend has it that she was accompanying a caravan, which fell into the hands of robbers. The chief of the robbers took Hazrat Rabia captive, and sold her in the market as a slave. The new master of Hazrat Rabia used to make her work hard with household chores.
She would pass the whole night in prayer, after she had finished her household jobs. She spent many of her days observing fast.
Once the master of the house got up in the middle of the night, and was attracted by the sorrowful voice in which Hazrat Rabia was praying to her Lord. When he looked, he saw a great light surrounding her as she entreated her Lord in these terms:
"Lord! You know well that my keen desire is to carry out Your commandments and to serve Thee with all my heart, O light of my eyes. If I were free I would pass the whole day and night in prayers. But what should I do when you have made me a slave of a human being?"
At once the master felt that it was sacrilegious to keep such a saint in his service. He decided to serve her instead. In the morning, he called her and told her his decision; he would serve her and she should dwell there as the mistress of the house. If she insisted on leaving the house, he was willing to free her from bondage.
She told him that she was willing to leave the house to carry on her worship in solitude. This the master granted and she left the house.

Throughout her life, her Love of God, poverty and self-denial did not waver. They were her constant companions. She did not possess much other than a broken jug, a rush mat and a brick, which she used as a pillow. She spent all night in prayer and contemplation, chiding herself if she slept because it took her away from her active Love of God.
As her fame grew, she had many disciples. She also had discussions with many of the renowned religious people of her time. Though she had many offers of marriage, and (tradition has it) one even from the Amir of Basra, she refused them as she had no time in her life for anything other than God.
More interesting than her absolute asceticism, however, is the actual concept of Divine Love that Hazrat Rabia introduced. She was the first to introduce the idea that God should be loved for God's own sake, not out of fear -- as earlier Sufis had done.
She taught that repentance was a gift from God because no one could repent unless God had already accepted him and given him this gift of repentance. She taught that sinners must fear the punishment they deserved for their sins, but she also offered such sinners far more hope of Paradise than most other ascetics did. For herself, she held to a higher ideal, worshipping God neither from fear of Hell nor from hope of Paradise, for she saw such self-interest as unworthy of God's servants; emotions like fear and hope were like veils - i.e. hindrances to the vision of God Himself.
She prayed, "O Allah! If I worship You for fear of Hell, burn me in Hell, and if I worship You in hope of Paradise, exclude me from Paradise. But if I worship You for Your Own sake, grudge me not Your everlasting Beauty.”
Hazrat Rabia was in her early to mid eighties when she passed away, having followed the mystic Way to the end. She always believed she was continually united with her Beloved. As she told her Sufi friends, "My Beloved is always with me."
She died in Jerusalem in 185 A.H ( Zirkali, al-A`lam, vol. 3, p 10, col 1, who quotes ibn Khalikan as his source.)
She was the one who first set forth the doctrine of Divine Love and who is widely considered to be the most important of the early Sufi poets.
Much of the poetry that is attributed to her is of unknown origin. After a life of hardship, she spontaneously achieved a state of self-realization. When asked by Sheikh Hassan Basri how she discovered the secret, she responded by stating, "You know of the how, but I know of the how-less."
She was the first in a long line of female Sufi mystics.

The prayer of Hazrat Rabia
Once while she was in the service of her Sheikh, she was sent on an errand. Along the way a man pursued her. In fright she fled, slipped and broke her hand. Praying to Allah Ta'ala she cried, "O Allah! I am forlorn, without mother and father. Now my hand too is broken. But I do not mind these things if Thou be pleased with me. But make it manifest to me that you are pleased with me. "
A voice called to her, "On the Day of Qiyamah, even the Muqarrab (very close) Angels will envy your rank."
Rely on Allah alone
When she went for Hajj she took along an emaciated donkey on which was loaded her few belongings. The donkey died along the journey. The people accompanying her offered to carry her belongings, but she refused, saying, "Proceed! I did not come relying on you." The caravan continued, leaving her behind. With her perfect trust in Allah Ta'ala she supplicated for His aid. Even before completing her dua, the donkey came to life. Hazrat Rabia continued her journey and reached Makkah Mukarramah.
The Vision
Hazrat Rabia in her yearning for Allah, prayed to be shown His Vision. A Voice said to her, "If you desire Me, I shall reveal a manifestation (Tajalli) of Myself and in a moment you will be reduced to ash."
Hazrat Rabia said: "O Allah! I lack the power for Your Tajalli. I wish for the rank of Faqr (i.e. an extremely lofty spiritual status of divine proximity)."
The Voice said: "O Rabia! Faqr is the famine of My Wrath. We have reserved it exclusively for those Men (Awliyah) who have completely reached Us. There remains not even the distance of a hair between them and Us. At that juncture, We rebuff them and distance them from Our Proximity. Inspite of this, they do not lose hope in Us. They again commence their journey towards Us. While this is their condition, you are still wrapped in the veils of time. As long as you are with the folds of these veils and have not entered into Our Path with a true heart, it is improper for you to even mention Faqr."
The Voice then commanded Hazrat Rabia to lift her gaze towards the heaven. As she complied, she observed a vast rolling ocean of blood suspended in space. The Voice said, "This is the ocean of tears of blood of My Lovers who are lost in My Absorption. This is their first stage (in their journey to reach Allah)."
The thief & the shawl
Once, Hazrat Rabia, overcome with tiredness, fell asleep. A thief entered and took her shawl, but he was unable to find his way out. When he replaced the shawl, he saw the exit. Again, he took the shawl and lost the way. He replaced the shawl and again saw the way out. He repeated this process several times. Then he heard someone saying:
"Why bring a calamity on yourself? She whose shawl this is, has handed herself over to another Being. Even Shaitaan cannot approach her. A thief is not able to steal her shawl. Leave it and depart."
Beasts of the jungle
Once when Hazrat Rabia was on a mountain, the wild beasts of the jungle gathered around her and stared at her in wonder. Coincidentally, Hazrat Hassan Basri appeared on the scene. All the animals scattered and disappeared into the jungle. In surprise, he said: "The animals fled when they saw me. Why did they stay with you?" Hazrat Rabia asked, "What did you eat today?" Hazrat Hassan Basri replied, "Meat and bread." Hazrat Rabia then said, "When you have eaten meat, why should they not flee?"
Allah’s remembrance
It was said to Hazrat Rabia, "Hazrat Hassan says that if on the Day of Qiyamah he is deprived of Allah's Vision for even a moment, he will lament so much that the inmates of Jannat will take pity on him."
Hazrat Rabia said, "True, but this claim is appropriate for only a person who does not forget Allah Ta'ala here on earth for a single moment."
Regarding marriage
People asked: "Why do you not take a husband?"
Hazrat Rabia responded, "I am saddled with three concerns. If you remove these worries from me, I shall take a husband. One: Tell me, will I die with Imaan? Two: On the Day of Qiyamah, will my Record of Deeds be given in my right or left hand? Three: On the Day of Qiyamah, will I be among the people of the right side or the left side?" The people said that they were unable to give her assurances regarding these issues. She said, "A woman who has these fears has no desire for a husband."
The world & hereafter
She was asked, "From whence have you come and whither are you going?" Hazrat Rabia said: "I came from that world and I am returning to that world." The people asked: "What are you doing in this world?" Hazrat Rabia let out a cry of lament. They asked, "Why are you lamenting?" Hazrat Rabia said: "I obtain my rizq (provisions) from that world while I am doing the work of this world."
The pain of separation from Allah
When asked for the cause of her constant crying, Hazrat Rabia said: "I fear separation from Allah Ta'ala. I fear that at the time of death, I may be rejected and it be announced, "You do not deserve to be in Our Presence."
The prayer of Hazrat Rabia
She was asked: "When is Allah pleased with a person?" Hazrat Rabia replied: "When he expresses gratitude for the effort (on His Path) just as he expresses gratitude for bounties."
Fana or Annihilation
”As long as man's heart is not alert, his other limbs cannot find the path of Allah. An alert heart is a heart lost in divine absorption. Such a heart is not in need of the aid of other limbs. This stage is called Fana (annihilation)." Love of God
One day, she was seen running through the streets of Basra carrying a torch in one hand and a bucket of water in the other. When asked what she was doing, she said:
"I want to put out the fires of Hell, and burn down the rewards of Paradise. They block the way to God. I do not want to worship from fear of punishment or for the promise of reward, but simply for the love of God."
The Vision
At one occasion she was asked if she hated Satan. Hazrat Rabia replied, "My love for God has so possessed me that no place remains for loving or hating any save Him."
Her special status
When Hazrat Rabia Basri would not come to attend the sermons of Hazrat Hassan Basri, he would deliver no discourse that day. People in the audience asked him why he did that. He replied, "The syrup that is held by the vessels meant for the elephants cannot be contained in the vessels meant for the ants."
The Kabah meets Hazrat Rabia Basri
Once Hazrat Rabia was on her way to Makkah, and when halfway there she saw the Kabah coming to meet her. She said, "It is the Lord of the house whom I need, what have I to do with the house? I need to meet with Him Who said, 'who approaches Me by a span's length, I will approach him by the length of a cubit.' The Kabah which I see has no power over me; what joy does the beauty of the Kabah bring to me?"
At the same time the great Sufi Saint Hazrat Ibrahim bin Adam arrived at the Kabah, but he did not see it. He had spent fourteen years making his way to the Kabah, because in every place of prayer he performed two rakats.
Hazrat Ibrahim bin Adam said, "Alas! What has happened? It maybe that some injury has overtaken my eyes." An unseen voice said to him, "No harm has befallen your eyes, but the Kabah has gone to meet a woman, who is approaching this place." Hazrat Ibrahim Adam responded, "O indeed, who is this?" He ran and saw Hazrat Rabia arriving, and that the Kabah was back in its own place. When Hazrat Ibrahim Adam saw that, he said, "O Hazrat Rabia, what is this disturbance and trouble and burden which you have brought into the world?"
She replied, "I have not brought disturbance into the world. It is you who have disturbed the world, because you delayed fourteen years in arriving at the Kabah." He said, "Yes I have spent fourteen years in crossing the desert (because I was engaged) in prayer." Hazrat Rabia said, "You traversed it in ritual prayer (Salat) but with personal supplication."
Then, having performed the pilgrimage, she returned to Basra and occupied herself with works of devotion.
The Vision
One day Hazrat Hassan Basri saw Hazrat Rabia near a lake. He threw his prayer rug on top of the water and said, "Rabia, come! Let us pray two rakats here." She replied, "Hassan, when you are showing off your spiritual goods in the worldly market, it should be things which your fellow men cannot display." Then, she threw her prayer rug into the air and flew up onto it saying, "Come up here, Hassan, where people can see us." Then she said, "Hassan, what you did fishes can do, and what I did flies can do. But the real business is outside these tricks. One must apply oneself to the real business."
The Act of Repentance (Tawba)
"Repentance which is only verbal is the act of liars. When a vain person repents, he should repent again (for the sin of vanity)."
Divine love & worldly bounties
Once Hazrat Rabia kept seven fasts and spent the entire night in Ibaadat. On the seventh day, someone presented her a bowl of milk. When she went to fetch the lamp, a cat came and drank the milk. She decided to break fast with water. When she brought a cup of water, the lamp was extinguished. As she lifted the cup, it slipped and broke. She drew a sigh and said, "O Allah! What are You doing to me?" A Voice said, "O Rabia! If you desire the bounties of the world, We shall bestow it to you, but then We shall remove Our love from your heart. Our love and worldly bounties cannot coexist in one heart."
Henceforth, Hazrat Rabia severed all her worldly hopes and her attitude was like that of a person in his death throes. Each morning she supplicated, "O Allah! Keep me engrossed in You and do not allow the people of the world to divert me."
Recognition of the LordOnce when Hazrat Hassan Basri went to visit Hazrat Rabia, he found one of the wealthy and prominent citizens of Basra standing with a bag of money, weeping at her door. On enquiring, he said, "I have brought this gift for Hazrat Rabia. I know she will refuse it, hence, I am crying. Do intercede for me. Perhaps she will accept it." Hassan Basri went inside and delivered the message. Hazrat Rabia said, "Since I have recognized Allah, I have renounced the world. I am not aware of its source–whether halal or haram."
Allah remembers His creation
Malik Bin Dinaar went to visit Hazrat Rabia. He found in her home only a partly broken jug which she used for wudhu and drinking water, a very old straw-mat on which she slept and a brick which she used as a pillow. Malik Bin Dinaar said, "I have many affluent friends. Shall I ask them to bring some items for you?"
Hazrat Rabia said, "O Malik! Is my Provider, your Provider and the Provider of the wealthy not the same Being?" Malik said, "Yes." Hazrat Rabia then said, "What, has He forgotten about the needs of the poor on account of their poverty, while he remembers the needs of the wealthy?" Malik Bin Dinaar said, "It is not so." Hazrat Rabia then said, "When He never forgets anyone, why should we remind Him? He has wished this condition for me and I am pleased with it because it is His pleasure."
Hazrat Rabia’s wish
 Hazrat Rabia supplicated, "O Allah! My duty and my desire on earth are Your remembrance and in the Aakhirah, Your Vision. You are the Master. O Allah! Maintain the presence (i.e. concentration) of my heart or accept my ibaadat, devoid of concentration."
The end of Hazrat Rabia’s worldly life
When her time to depart from earth was near, the illustrious Mashaikh gathered by her. She said, "Go away and leave place for the Angels." They all went out and closed the door. While they were waiting outside, they heard from within a voice reciting:
"O soul at rest! Return to your Rabb."
For a long while thereafter there was silence. When they went inside, they discovered that Hazrat Rabia's soul had taken flight from this world and had reached Allah.
Who is your Rabb?
In a dream someone asked her, "What happened when Munkar and Nakeer came to You?" Hazrat Rabia said, "When they asked me, "Who is your Rabb?" I said, "Go back! Say to Allah: When You had never forgotten this weak woman despite Your remembrance of entire creation, how can she forget You when on earth You were her only remembrance? Why do you send Angels to question her?"
From beyond the grave
Muhammad Aslam Toosi and Nu'maa Tartoosi (, may Allah be pleased with him) stood at her graveside. One of them said:
"O Hazrat Rabia! During your lifetime you made bold and audacious claims of having renounced the world. Tell us, what has transpired now with you?"
From inside the grave, Hazrat Rabia (, may Allah be pleased with him) spoke, "May Allah grant me barkat (blessings) in what I have seen and am seeing (i.e. of the wonders of the spiritual realm)."


Dadi bibi Amina {r.a}Dadi bibi Amina sobdur{r.a} passed away on19 July 1835.The dargah is situated at les salines,Port-Louis outside the kabarastan.


 Sheikh Nazim

?Oh you company of Jinn and Men,

if you have the power to penetrate (all) the

regions of the heavens and earth, then

penetrate (them)! You will never penetrate

them except with (Our) permission.?

"Which then of the favours of your Lord

will you deny"

Sura Ar Rahman: 55:33-34

The Holy Prophet Muhammad (Sal) said ?Laisal kaburukal ma?imah? ? : ?Nothing is more valuable than direct experience?.

A person having direct experience is convinced without doubt of the reality. His outlook is that of certainty. Many mureeds of Moulana Sheik Nazim (Qad) have attained this state of certainty and some of their experiences are given below.

Many of Moulana Sheik Nazim?s mureeds have experienced the seeing of lights of different shapes and colours. It is quite common among these mureeds to see pin points of different coloured lights at various times of the day and night. These lights appear in flashes and disappear. Some also see waves of gold or silver light appearing in front of them. These lights can be compared to a heavy mist and they always move about in waves. Even in utter darkness these mureds are able to see all around them.






?Oh you company of Jinn and Men,

if you have the power to penetrate (all) the

regions of the heavens and earth, then

penetrate (them)! You will never penetrate

them except with (Our) permission.?

"Which then of the favours of your Lord

will you deny"

Sura Ar Rahman: 55:33-34

The Holy Prophet Muhammad (Sal) said ?Laisal kaburukal ma?imah? ? : ?Nothing is more valuable than direct experience?.
A person having direct experience is convinced without doubt of the reality. His outlook is that of certainty. Many mureeds of Moulana Sheik Nazim (Qad) have attained this state of certainty and some of their experiences are given below.
Many of Moulana Sheik Nazim?s mureeds have experienced the seeing of lights of different shapes and colours. It is quite common among these mureeds to see pin points of different coloured lights at various times of the day and night. These lights appear in flashes and disappear. Some also see waves of gold or silver light appearing in front of them. These lights can be compared to a heavy mist and they always move about in waves. Even in utter darkness these mureds are able to see all around them.
Some have also experienced seeing a big golden or silvery light close to their foreheads or at the positions where their hearts are. Some mureeds also see big flashes of light appearing in blotches in front of them. Some also have experienced seeing lights in the form of streaks and lightning. Others have perceived lights in the shape of the moon and stars.
Lights of various colours and hues particularly, red, purple, light blue, green, gold, silver and white have been seen by these mureeds. Light like that of the shining sun at noon with all its intensity and brightness have been witnessed. In short so many types of lights have been seen by these mureeds that it would be difficult to enumerate all of them here.
A common experience of many mureeds is the sudden inhalation of a whiff of incense or attar (perfume). The type of perfume in almost all cases is one that is not being worn by the mureed and is easily recognized due to its unexpected presence.
During the repetition of Dhikr some mureeds have experienced a sweet taste on their tongues which lingers sometimes from between a day to three or four days on end. Mureeds have been given various types of liquids such as water and milk etc to drink by Prophets, particularly Holy Prophet (Sal) and Seyyidina Khidr (Alai) during the recital of Salawath (Durood) and Dhikr. These liquids represent secret knowledge      

Some mureeds have also experienced the sense of touch when they have been totally devoid of other company. This experience is common to mureeds who are nodding off to sleep while reciting Quran or while praying or while in Dhikr. Such an experience usually has the effect of awakening the mureed and helping him to concentrate.

Many mureeds have had the experience of seeing Mowlana Sheikh Nazim and also other members of the Golden Chain of Spiritual Transmission of the Naqshabandi Tariqat appearing before them. Some have had the experience of seeing a host of the Saints (awliya) appearing before them.

A selection of mureeds see Mowlana Sheikh Nazim in flashes at various times of the day or night. Some see the entire form of the Sheikh, while some see just the bust or only his face. Certain of these mureeds see Mowlana Sheikh Nazim in front of them all the time and Mowlana is always with them. Wherever they may be or wherever they may go Mowlana Sheikh Nazim is always present with them. Some of them have also been granted the gift of being able to communicate with Mowlana. Any question that they put to their Sheik is immediately answered by him. Whatever they want to know Sheik gives them the answer. Vast amounts of hidden knowledge have been communicated to his mureeds by Mowlana Sheikh Nazim in this manner.

Questions by these mureeds regarding day to day life, or questions relating to religion and Marifatullah (hidden knowledge) and also many other subjects have been answered by Mowlana Sheikh Nazim. When this type of communication has been granted to a mureed, he no longer needs to resort to books in order to further his knowledge. Anything that he desires to know is told to him by his Sheik.

There are some mureeds who have been given the gift by Mowlana Sheikh Nazim of being able to see the Holy Prophet Muhammad (Sal) appearing before them. To some of them the Holy Prophet (Sal) appears to them in flashes. Some are in the presence of the Holy Prophet (Sal) at all times ? 24 hours a day. They are able to communicate with the Holy Prophet (Sal). They are able to put questions to Holy Prophet Muhammad (Sal) and they are answered by him. The Holy Prophet Muhammad (Sal) teaches, instructs and guides them.

Many mureeds have also the gift of being able to interpret dreams. This they do either by asking for the interpretation of these dreams from Mowlana Sheikh Nazim or from the Holy Prophet (Sal). Sometimes they do this by means of interpreting these dreams according to the knowledge that has been given to them. When a person relates a dream to these mureeds, they are even able to actually see the dream visually unfolding before the very eyes of their hearts. In some instances, these mureeds have been able to remind the one who related his dream of certain portions of his dream that had been forgotten by him and therefore omitted in the narration of it and subsequently the dreamer is able to recollect quite clearly what he had forgotten.

The existence of Seyyidina Mahdi (Alai) in these times is doubly confirmed by some mureeds of Mowlana Sheik Nazim who have been given the gift of seeing Seyyidina Mahdi (Alai). He is so powerful that it is not possible for people to look at his eyes. Mowlana Sheikh Nazim has however, granted some of his mureeds the power to look directly into the eyes of Seyyidina Mahdi (Alai) and also to communicate with him.

Certain of the mureeds of Mowlana Sheikh Nazim experience that Mowlana appears within them. When this happens, they are no longer conscious of themselves as themselves. They loose their identity and are conscious of themselves as their Sheikh. They see through Mowlana?s eyes when they look, they hear through Mowlana?s ears when they speak. They no longer see or feel themselves as they no longer exist, only Mowlana exists. When a mureed in this state makes any movement, this movement is seen by the mureed to be a reflection of Mowlana Sheikh Nazim. This state is temporary for some mureeds while for others it is established and permanent. In this state the mureed is known to be going through the process of ?Fana fi Sheik?


Some mureeds also experience the state of ?Fana fi Rasool? which is the next stage towards the Divine Presence. In this stage the Holy Prophet (Sal) is experienced within the mureed. As in the earlier case the mureeds lose their identity and are conscious of themselves as Mowlana Sheikh Nazim who is lost in the Holy Prophet Muhammad (Sal). They can no longer identify themselves as themselves. They now identify themselves while in this state as being mirrored by the Holy Prophet Muhammad (Sal). They now see, hear and experience sensation through the Holy Prophet (Sal).

The ability to look into and witness events that have occurred in the past has also been given by Mowlana Sheikh Nazim to some of his mureeds. All that these mureeds have to do is to think of this particular event and they are shown it as it actually happened. For example, if a mureed with this gift wished to see a certain incident related in the Quran, for instance the incident described in Sura Yoosuf where the ladies of the court of the King while paring fruits were so rapt in the beauty of Yoosuf (Alai) that they did not realize that they had cut their fingers, or the creation of Adam (Alai) or incidents in the life of any Prophet or Saint. These incidents are portrayed to them as they actually took place.

For instance, if these mureeds were to read the life story of our Prophet (Sal) they would see the incidents unfold before them as if they were happening at that time. The same is true if they were to read the life story of a Saint. This is not only restricted to reading. The same would occur if another person is relating a story as well, where the story would unfold in front of the mureeds who actually witness the events talked about. In short, all that these mureeds wish to see of the past are depicted to them. This state is being experienced by some of Mowlana Sheikh Nazim?s mureeds and they are also given access to witness whatever is presently occurring anywhere in the world. They have been given the gift of all that they wish to see.


A few mureeds have been given the gift of being able to look through the eyes of everyone. These mureeds, simply ask Mowlana Sheikh Nazim for this ability and are then able to look through another?s eyes and see whatever they are seeing. Sights which have arrested one in the past and is imprinted in his memory may be recalled by him at a particular instant which a mureed with this ability of looking through anyone?s eyes may see in all it?s glory. For instance, if a person has been to the Himalayas and seen a particular mountain range, all that the mureed with this ability has to do is to ask Mowlana Shaikh Nazim to let him look through this person?s eyes and he would see what that person had seen. This phenomenon is not only limited to this, but also to dreams and spiritual visions. If a mureed with this ability desires to look through the eyes of another mureed with spiritual vision, he is shown this spiritual vision ? which may be the vision of the Holy Prophet Muhammad (Sal) or Mowlana Sheikh Nazim or some other Prophet or Saint.

Sometimes, mureeds have been transported to other countries and places. For example they may be transported in a moment to London where Mowlana Sheikh Nazim would be delivering a lecture. Some are known to have visited Mecca, Medina, London and Baghdad in moments by the power and the grace of Mowlana Sheikh Nazim. Of course there are also certain mureeds who have had the opportunity of being transported beyond the limits of this world, beyond the limits of this Galaxy even, and to the very edges of the far Galaxies. They have been taken to the Paradises and have experienced the delights therein. They have even seen the hells too. They have also visited other worlds and met with their occupants.

A common phenomenon at this point is the experience of ecstasy in love oceans for Mowlana Sheik Nazim, our beloved Prophet Muhammad (Sal) and ultimately towards the Divine Presence. This feeling of ecstasy can never be accurately expressed as there is no other sensation that can be compared to it. It can only be pointed out that it is even greater than the greatest feeling of love that two ardent lovers may have for each other. An example of this sensation may be realized from the story of Yoosuf (Alai) where Lady Zulaiha after pining away for the love of Yoosuf (Alai) finally has this, her greatest desire granted by Allah Almighty. Having wed Yoosuf (Alai) however, on the night of their marriage even this great love for him was forgotten in the ecstasy that she felt for Allah Almighty.

There are also mureeds who have even developed to the state where they have been given the gift of being able to witness everything in creation performing Dhikr constantly. They witness everything that they look at shimmering in constant Dhikr. Some even hear this Dhikr.

Some of the mureeds of Mowlana Sheikh Nazim have been given knowledge of the secrets of nature. For, instance the secrets of plants etc, have been granted to these mureeds.

A degree of Unity have been experienced by certain mureeds where they have expanded to the extent that they see the Universe at a glance. They are able to see right across the Universe and also able to focus on any place that they desire. They see the entire Universe as one in all its vastness. They have beheld that the entirety is made of one substance. At some point some mureeds reach the state where they no longer can differentiate between themselves and the Universe in its entirety. At this point they see themselves as the entire Universe with a single soul ? their soul.

Mowlana Sheikh Nazim says that the purpose of religion is to know Allah. He quotes the Hadith Qudsi ?I was a Hidden Treasure and loved to be known?. Therefore the purpose of any religion is to find this Hidden Treasure and to discover its secrets. It is towards this end that Mowlana Sheikh Nazim is training his mureeds. He guides them to the Divine Presence and seats them on the Divine Throne of Allah Almighty to take command of the entire Universe.
Allah Almighty says in the Holy Quran ?I give sovereignty to whom I want?. Mowlana Sheik Nazim is therefore guiding every seeker who comes to him to achieve this goal. All the phenomena experienced by mureeds discussed above only represent a tiny drop in the ocean of knowledge that Mowlana Sheikh Nazim intends to impart to his mureeds. Mowlana Sheikh Nazim puts it very simply when he says ?Come to me and I shall give you everything?. Is there anything that falls short of everything?
 Famous Women Sufis Dargahs / Mazar Shareefs of India
Amjer Shareef : - Hazrata Bibi Hafiz Jamal ( Rahmatullahi allaiha )
Amroha - Hazrata Daadi Bakhoee (RA) - Sister of Hazrat Shah Wilayat(RA)
Bihar - Dargah-e-Hazrata Bibi Kamaal Sahiba , Kako ( Jehanabad )   
Bangalore - Hazrata Ameena Bibi Dadi Maa Saheba (RA) - Azwaja-e-Hazrat Khwaja Lalu Bhai Qasir Chisthy (RA)  
Bangalore - Dargah-e-Hazrata Mastaani Maa (RA)
Bangalore - Dargah-e-Hazrata Syedaani Bi (RA)
Bangalore - Also find Mazar-e-Shareef of Beloved Wife of Hazrat Tawakkal Mastaan Baba (RA) in Hajj House Compound in Richmond Road, Bangalore and Two sons of Hazrat Tawakkal Mastaan Baba (RA) . Here the Dargah Shareef is referred as Dargah of Syeds ( Syedaah ki Dargah ). Women Sufi the beloved wife of Hazrat Tawakkal Mastaan Baba (RA) is very powerful Spiritual personality and noted for quick mannats success of Womens or Girls if they come to this great mother's ( Maaji's ) ziarat in Richmond Road . You can also do ziarat of Mazar-e-e-Syedani Bi Bi ( Mother of Hazrat Hameed Shah Qadri (RA) in Cottonpet Hazrat Hameed Shah Complex.
Chennai - Mazar Shareef of Wife of Hazrat Dastageer Baba (RA)
Delhi - Dargah-e-Hazrata Bibi Fatima Sam (RA), Delhi &
Dargah-e-Hazrata Mai Saheba (RA) - Mother of Hazrat Nizamuddin Awliya (RA), Delhi.
Faizabad - Mazar e Shareef of Hazrata Badi Bau (RA)
Hyderabad - Dargah-e-Muqadasa Hazratha Pikhki Bi Bi (RA),
One Of The Dargah Of Pahadi Shareef, Hyderabad.
Jabalpur - Dargah-e-Hazrata Zarina Begum (RA)
Kashigaon - Bi Bi Fathima (RA) - Daughter of Hazrat Gauhar Shah Baba (RA)
Kudchi - Dargah-e-Hazrata Ashraf Jahan Maa Saheba (RA)-Kudchi Shareef-Karnataka. 
Beemapalli - Kerala - Famous Dargah Hazrata Sayeedunissa Bee Amma (RA) 
Mangalore - Famous Dargah of Hazrata Saidani Bi Bi (RA) near R.T office.
Massani - Punjab - Hazrata BiBi Pak Daman
Murugamalla - Most Famous Hazrata Pachaa Bibi - known as Dargah of Amma Jan & Bawa Jan (RA)
Nellore - Dargah-e-Syeda BiBi- in Front of Bara Shaheed Dargah.
Secunderabad - Famous Dargah-e-Hazrata Syedani maa saheba(RA) of Secunderabad              
Mandya District - Dargah Shareef of Hazratha Jalal Fathima Bathool Bi Bi (RA)
This Dargah / Mazar e shareef is on the way to Sea Samdar Ki Dargah Shareef
( in between Mardan-e-Gaib (RA) Dargah and Chichaa Ba Ki Dargah )
Rahmatabad - 53 kms from Nellore - Hazrata Syead Amma Jan (RA)
[ Beloved wife of Hazrat Khwaja Rahmatullah known as Nayab-e-Rasool (RA) ]

Kindly note the Dargah of Hazrat Nayab-e-Rasool (RA) in Rahmatullah is very famous and noted for Spiritual Healings, Removal of Jinnat and Balayats and other aligments. Hazrata Amma Jan (RA) herself gives punishment to the Jinnats which womens get hazari after coming to this great dargah and many get recovered from their problems which is a Zindah Karamat today here in Rahmatabad Shareef which is 53 kms from Nellore and there is good bus services in this regions.
Tirchy Shareef - Mazar-e-Shareef of Hazrata Maama Jigni (RA)
In Chickamangalur is a famous Chilla of Maama Jigni (RA) where Syedina Hazrat Dada Hayath Qalandar ( Qaddus Allahu Sirra ul Azeez ) taught her Quran in 40 days and this famous place is known as Chilla of Hazrat Maama Jigni where Roti Baagi Ki Fateha is famous in this area. To reach this beautiful place one has to take taxis from Gawi Mubarak of Hazrat Dada Hayath Qalandar (Qaddus Allahu Sirra ul Azeez ) in Chickmangalur Dada ka Pahad. In Gawi Mubarak of Dada Peer During Chilla-Kashee Maa Jigni Roti ( bread ) use to come from Ghaib ( Asmaan- sky ) through a Roof place which can be seen in the Gawi Mubarak of Dada Pahad. 


About The Friends Or Saints of Allah:
For the believers' (al-mumin) orientation proofs from the Quran, the hadith and other scriptural sources concerning the wonderful and decisive issue of the Saints or awliyâ' of Allah will be presented. The words walî, plural awliyâ' and walâya are all of quranic origin with the root wly meaning: to be close, to be a friend, to govern. They appear in the Quran in different forms over 200 times.
For those in the community (ummah) who unwittingly deny the science of tasawwuf (spiritual excellence) or neglect the believer's inner jihâd (spiritual struggle) restrict the understanding of the 'friends of Allah' as being 'pious worshippers', which is what every believer should be anyway. Thus they risk to degrade their rank - at least in the eyes of the uninformed and to diminish their importance for the believers and the whole of the Ummah.

But what are the qualities and favours of the "friends of Allah" (
walî) and what is their function in the ummah?
It would be useful to start at the beginning:*
At first, Allah is the Lord and Protector (walî) of man; man is the one being tested as he is searching for meaning in life, for fulfillment and purpose. When the believer understands and accepts that truth, light and meaning derive from Allah and His Messenger MHMD , he will turn away from the distractions of the lower world (dunyâ), the favours of other than God and will turn to Allah in everything he intends and does, because:
“He (Allah, may His Majesty be exalted) is their Friend (walî) and they are His friends (awliyâ').” KAM211

In the Holy Quran, Allah says:
ALLAH is the Friend (walî) of those who believe; HE brings them out of all kinds of darkness into light...
Surely those who believed and fled (their homes , emigrated) and struggled hard in Allah's way with their property and their souls, and those who gave shelter (asylum) and helped - these are guardians , allies (awliyâ'u) of each other ...
Here is protection (walâyah) only Allah's, the True One; He is best in (the giving of) reward and best in requiting.
Now surely the friends (awliyâ'u-LLâhi) of Allah - they shall have no fear nor shall they grieve...
There is a comment on this last mentioned quranic verse in the famous hadith (qudsi) where Allah through the mouth of His Messenger states why they shall have no fear nor sorrow:

"Allah said, 'I will declare war against him who shows hostility to a pious worshipper (walî) of Mine. And the most beloved things with which My slave comes nearer to Me, is what I have enjoined (frD) upon him;

and My slave keeps on coming closer to Me through performing
nawâfil (praying or doing extra deeds besides what is obligatory) till I love him, so I become his sense of hearing with which he hears, and his sense of sight with which he sees, and his hand with which he grips, and his leg with which he walks; and if he asks Me, I will give him,

and if he asks My protection (Refuge), I will protect him; (i.e. give him My Refuge) and I do not hesitate to do anything as I hesitate to take the soul of the believer, for he hates death, and I hate to disappoint him."

Narrated by Abu Huraira in Bukhari, vol8, hadith 509

So it is clear that the awliyâ' are under the loving care and protection of Allah Almighty. They are those who are 'no longer subject to natural appetites, nor to desires of the soul.' SIA40 Freed from the entaglements of the world and their own souls they can devote themselves to their original function.
Certainly our Leader and Doctor of hearts, the Messenger of Allah, Sayyidunâ Muhammad MHMD is not on our level or station in relation to Allah or in relation to creation. So what then is the station of the awliyâ' when we remember that every prophet is a walî, but not every walî a prophet?
Some quotes from our upright predecessors may give an explanation:

“It has been given to the awliyâ' by Allah in advance to enjoy His dhikr and to have access to His proximity. The life of their body is that of earthly beings and the life of their spirit is that of heavenly beings.”
Abu Sa`id al-Kharrâz in Sulami's Tabaqât

Abu Nu`aym quotes this saying:

“The servants whom God loves best are the pious and the hidden. When they are away no-one misses them, and when they are present they are ignored. They are the imâms of good guidance and the torches of knowledge.”
Suyuti, al-Fahr al-kabir, refers it to Abu Nu`aym's Hilyat-ul awliyâ'.

Al-Qushayri defined the walî as:

“One whose obedience attains permanence without interference of sin; whom Allah Most High preserves and guards, in permanent fashion, from the failures of sin through the power of acts of obedience.”
In Ibn `Abidin, Rasa'il (2:277)
Walâya does not involve spectacular manifestations and no walî would strive for those either. Far from it - the awliyâ are concealed as described in the words of Abû Yazîd al-BisTâmî in a way that the “saint of Allah has no feature by which he is distinguised, nor any name by which he can be named.” SIA36
As 'Imâms of good guidance and the torches of knowledge' their function is very important. In this respect, Ibn `Arabi's says that walâya is 'the shadow of the prophetic function,' just as the prophetic function is 'the shadow of the divine function.'
This also means that walâya is about the appropriation of the divine character (takhalluq). This is possible because man still possesses a shadow of some of Allah's qualities, such as 'life', 'mercy', or 'knowlege'. Walî is also a shared concept as expressedly stated in Sura Al-Ma'idah, the Table Spread (5), verse 55:
Certainly, your protecting Friend ( ) is only Allah and His Messenger and those who believe, those who keep up prayers and pay the poor-rate while they bow.
This then is the channel of the believer to his spiritual goal and therefore the direction in which he has to turn when embarking on the greatest of travels, which is the Way towards Allah (tarîq ila -Allah).
Analysing the many stations on the Way, R. Baqlî writes about walâya:

 The start of the Way is the will [or spiritual desire, irâdah] and it is accompanied by spiritual battles.  
 The middle of the Way is love [for Allah alone, mahabbah) and it is accompanied by miraculous graces (karamât).
  The end of the Way is gnosis [direct intellectual intuitive knowledge, ma`rifah) and it is accompanied by contemplation (of the divine - mushâhadât).

The above mentioned evokes the closeness or proximity between the walî and his rabb (Lord). (“But insofar as walâya applies to Allah, it is also nus.ra, the divine Assistance from which” he benefits and which has been promised. SIA42) Also it is clear that the 'way of knowledge' is not opposed from the 'way of love', they really are merely different aspects in islamic tasawwuf, as every "walî is both a `arif (knower) and a muhibb (lover)."
Ibn al-Jawzi said:
“The Friends of Allah and the Righteous are the very purpose of all that exists (al-awliya wa al-salihun hum al-maqsud min al-kawn), they are those who learned and practiced with the reality of knowledge... Those who practice what they know, do with little in the world, seek the next world, remain ready to leave from one to the other with wakeful eyes and good provision, as opposed to those renowned purely for their knowledge.”
  Ibn al-Jawzi's, Sifat al-safwa (Beirut ed. 1989/1409) p. 13, 17.


The Saints of Allah:

Many persons, who attained spiritual highness by assigning their life only for worshiping Almighty Allah, have lived in this world. They are called Saints. Allah will appoint them in every corner of the world, according to the demand of time. Their obligation is to lead societies to spiritual renaissance. They are the blessed slaves of Allah the Almighty.
Saints are the luminous personalities who complied with Allah and protected by him from instinctual fickleness. Therefore, they can show supernatural power. This power is called Karamath. As far as a Saint is concerned, showing Karamath is not a necessity. To express not the  Karamath is not a defect for him. Karamath is supernatural phenomena as like the Mu’ajizath. They have their own spiritual meaning and entity.
The basement of superhuman power obtained by Saints is spirituality. The position of Saints cannot be ascertained by materialistic measurements. The Saints are most blessed after Prophets and his Companions. Submission in the way of Allah is the method to perceive this exalted position.
Saints renounce worldly pleasures. They fight with physical longings and attain sublime positions near by Almighty Allah by continuous devotion. They are free from fears as Qur’an explained. They are super natural powers control the world by the help of Allah. The history of Saints vindicate that Allah’s generosity incarnates to his blessed people.
Saints do not necessitate to physical security. They can travel anywhere in the world easily and can appear everywhere in different forms and conditions. In all these times, they are strengthened by their deep relationships with Allah. On the other hand, those who prefer materialistic style of life are very unfortunate people in society. They have been surrendered by instinctual weaknesses. When we compare materialists with Saints, we do understand the sublime position that Saints attained.
The blessed people of Allah lead very cautious life [The life routed in thaqwa]. Life under the rules of Islam is the way to the sublime position of Saints [Wilayath]. There is an invulnerable relationship between the cautiousness [Taqwa] and the sublime position [Wilayath]. Qur’an and Hadith enlighten to this fact. Qur’an says: None can be its guardians except Al Muttaqun (the pious), but most of them know not. [8:34 Surat Anfal].
Prophet said: The Saints of Allah perpetuate five times compulsory prayers, perform fasting wishing rewards and understanding it an obligation, give alms [Zakath] in accordance with its estimation and renounce every action prohibited by Allah.
There are a number of people, who spread the misunderstandings on Saints. In fact, they do all these understanding not the fact and deny their sublime personality sanctioned by Thaqwa.
Prophet said: “If Allah would love his servant He would call Archangel Gabriel and tell him “I love this person, therefore love him.” And Jibraeel would love him and call out in the heavens “Allah loves this person, therefore love him.” And the inhabitants of the heavens would love him. Then he would be embraced by the people of this world…. (Muslim). Saints are protected by Allah for they lead very sacred life. Those who made strong spiritual bond with them are very fortunate people forever.
The BIS Hallmarked Gold
“If Allah would love his servant He would call Archangel Gabriel and tell him “I love this person, therefore love him.” And Jibraeel would love him and call out in the heavens “Allah loves this person, therefore love him.” And the inhabitants of the heavens would love him. Then he would be embraced by the people of this world…. (Muslim).
In this Hadith, the exalted position, which can be achieved through worship, was referred. Qur’an says: Verily we respected the children of Adam. In accordance with this verse, human beings can attain the great positions that even angels cannot do. Because, the nature of angels does not prompt them to commit sins. Emotions of men encourage him to retreat from the way of Allah. The Hell is covered by the desires of human beings and the Paradise by undesirable matters. So to win Paradise, human beings necessitate to a struggle with his passions. If he overcomes his passion, he might win Paradise. However, throughout his life he may suffer with his emotions. So the success which a man win by his continuous struggle with his emotions will be very luminous as like the refined gold. Our belief is refined and of angels is natural. The greatness of humankind is based upon it.
Allah desires everyone who has deep routed belief in him. Similarly, his blessed people will respect what he respected and exempt what he exempted. Angels, Good Demons [Jinn], Human beings etc….love the blessed people of Allah. They get recognition in the world. Everybody fears those who lead a dedicated life in the way of Allah.
When Allah prefers some one, He will fulfill his desires. Many super natural matters will be manifested through them. The miracles appearing through them are by Allah. Thus, Allah will bestow him with blessings beyond the measure.
Prophet (PBH) had been performing the prayers standing towards the direction of Kaaba while he was in holy Makkah. Due to some precautionary matters, he performed prayers later in holy Madina for only 16 months standing towards Baithul Maqdis. However, when Prophet (PBH) wished to turn towards the holy Kaaba, Allah fulfilled his desire. Qur’an consolidated Prophet (PBH): “We turn thou to your desired direction”.
Allah revealed many Quranic verses considering the desires and views of Companions of Prophet (PBH).
in a famous Hadith Qudsi, Allah says: "Whosoever shows enmity to someone devoted to Me, I shall be at war with him. My servant draws not near to Me with anything more loved by Me than the religious duties I have enjoined upon him, and My servant continues to draw near to Me with supererogatory works so that I shall love him. When I love him I am his hearing with which he hears, his seeing with which he sees, his hand with which he strikes and his foot with which he walks. Were he to ask [something] of Me, I would surely give it to him, and were he to ask Me for refuge, I would surely grant him it. I do not hesitate about anything as much as I hesitate about [seizing] the soul of My faithful servant: he hates death and I hate hurting him."
This Hadith means that the devotee will get Devine protection and assistance when he surrenders for Allah. Mu’ajizaths and Karamaths are manifested so. The Devine miracles, like making the dead alive, treating the diseased and bedridden and bringing materials from distant areas, can be seen in the verses of holy Qur’an.
The ability given by Allah to his creations is beyond limits and estimations. This should not be divided into material and non-material. If we achieve the love of Allah that means we have close connection with him. Abu Huraira (May Allah please with him) reported to have said: The Prophet (PBH) said: Allah says: I am in accordance with the thoughts of My slave about Me; and I am with him, when he remembers Me. If he remembers Me in his heart, I also remember him. If he remembers Me in a group, I remember him in a better group (i.e. angels). If he draws near Me by the span of a palm, I draw near him by a cubit. If he draws near Me by a cubit, I draw near him by the space covered by two hands. If he walks towards Me, I hurry to him (Bukhari and Muslim).


Some Great Sufi Saints:

Hazrath Sheikh Abdul Qadir Jilani RA (d. 583\1208)
Islamic society is essentially dynamic and not static. The work of reform within, has all along been undertaken by the saints, and the work of reform from without has been performed by the ulemas, the learned people.
Hazrath Sheikh Abdul Qadir RA of Jilan, better known as Ghousal Azam, Piran-e-Pir, occupied a unique position. He successfully combined in himself, the two roles. He was the outstanding saint and the leading learned man of unquestioned greatness. He was not only an outstanding saint, sage, scholar and a reformer, but also Defender of Faith. He achieved immortality by dint of his strength and nobility of character, modesty, humbleness, pursuit of truth, self-discipline, renunciation, sacrifice, service, faith, hope and belief.
He was born on the 1st of Ramadan 491 AH in the city of Jilan (Iraq). He was a direct descendent of Hazrath Imam Hasan RA and Hazrath Imam Husain RA, the two distinguished sons of Hazrath Ali RA and Bibi Fathima RA, and maternal grandsons of Holy Prophet SAW. He was also related to Hazrath Khwaja Garib Nawaaz RA of Ajmer both maternally and paternally, and whom he met twice in his lifetime.
After receiving his early education at home and at a school in Jilan he proceeded to Baghdad in pursuit of knowledge and learning there. After completing his education, he became a teacher in the school of his teacher-Hazrath Qazi Abu Said RA. He proved a very successful teacher and students came from far off to attend his classes.
Not long afterwards, he entered the mystic order by becoming a disciple of Hazrath Qazi Abu Said Al Mubarak RA. He passed his days in spiritual exercises, rigours and self-discipline. In this condition of absorption he wandered for full twenty five years in Iraq. He was known as “Mehboob-e-Subhani” (Beloved of Allah).
After great trials, tribulations, privations, hardships and rigours he obtained fame, following respect, prestige and above all, the crown of immortality.
Throughout his life he exhibited very many supernatural powers. He had to exhibit those powers in order to fulfil his mission in life, which was the propagation of Truth. Society was at its lowest ebb spiritually and he assigned to himself the task of reconstruction, renovation, regeneration and reorientation of society in order to re-establish a new social order based on love, righteousness, truth and justice. He breathed his last at the age of ninety two years on 11 Rabi-Us-Sani 583 AH.
The Qadri Order of the Sufis, now spread throughout the world, owes its very existence to him. The Order now claims myriads of people in its fold, in different countries and climates, having different names and nomenclatures, belonging to different nations and guided and inspired by, and devoted to the great guide and leader - Ghousal Azam, Piran-e-Pir.
Hazrath Ghousal Azam (RA) was an outstanding scholar of eminence and repute. His preachings and discourses swayed the masses and the classes. There can be no doubt that the world can still learn much from his writing, teachings, sayings and preachings. His message is a sacred trust. His life is a shining example of victory of truth and righteousness over the forces of darkness and deception.
Hazrath Khwaja Moinuddin Chisti RA (d. 633\1236)
Hazrath Khwaja Moinuddin Hasan Chisti Sanjari RA, popularly known as “Khwaja Gharib Nawaaz” (the Benefactor of the Poor), was the founder of the Chistiya Order of Sufis in India. He is one of the most outstanding figures in the history of Islamic mysticism.
He was born in 536 AH (1141 AC) in Sijistan (Persia) to parents directly descended from the Holy Prophet of Islam. He received his early education and training from his father. At an early age he renounced the world and became a devoted mureed (disciple) of Hazrath Khwaja Usman Harooni RA, a great sufi mystic of his time.
During 20 years of hard training in Islamic mysticism under this great religious master, the young seeker of Truth had the opportunity of meeting Khwaja Abu Ali Ishaq Shami RA (of Chist), the founder of the Chistiya Order, Sheikh Abdul Qader Jilani RA (of Baghdad), the founder of the Qadiriya Order, Sheikh Shahabuddin Suhrawardi RA, the founder of the Suhrawardi Order, Khwaja Auhaduddin Kirmani RA and Khwaja Mahmud Isfani RA - great names in the illustrious galaxy of Muslim saints.
After having completed his mission in the Middle East, he was divinely inspired from Mecca and Medina to go to Ajmer (India) to preach the gospel of Universal Truth and Brotherhood through Sufism. He made his first stop at Lahore where the great scholar and saint, Shaikh Al-Hajwari RA (Hazrath Data Ganj Baksh) lies buried. After receiving spiritual illumination he went to Multan, a rendezvous of saints and scholars from the Middle East. It was from here that he settled in Ajmer at the age of 52 in the teeth of staunch opposition and conducted his sacred mission all over the sub continent for 44 years before passing away in 633AH (1236 AC).
His Khalifas (spiritual descendants) carried on his grand mission with amazing success throughout India for over 300 years, among whom were the following:-
1.     Hazrath Khwaja Qutbuddin Bakhtiyar Kaki RA (Delhi)
2.     Hazrath Khwaja Fariduddin Masood “Ganj Shakar” RA (Pak Patan)
3.     Hazrath Makhdoom Allauddin Ali Ahmed “Sabir” RA (Kalyar)
4.     Hazrath Khwaja Nizamuddin Aulia “Mehboob Elahi” RA (Delhi)
5.     Hazrath Khwaja Naseeruddin Mahmood “Roshan Chirag” RA (Delhi)
He was the first spiritual successor of Hazrath Khwaja Moinuddin Chisti RA. He was a picture of patience and forbearance. He suffered extreme hardships and privations during his mujahedas (devotional practices) and riyazat (strivings). He offered 3000 darood o salaams every night in praise of the Holy Prophet SAW, Zikr of Almighty Allah and 95 rakaats of namaaz daily (including nights). In the concluding years of his life he used to recite and complete the Holy Quraan twice every day. He has written a masterpiece in “Fawaid-us-Salikin” which contains all those delicate points, instructions and life-long experiences which are necessary for a Sufi to achieve perfection in this divine creed. He had 27 Khalifas (spiritual successors) who carried on his teachings in Sufism in different parts of India. He is sometimes referred to as Shaheed-e-Mohabbat (Martyr of Allah’s love) because he died in a state of wajd (ecstasy). He is buried in Delhi, India.
After the untimely demise of Hazrath Khwaja Qutbuddin Bakhtiyar Kaki RA, the mantle of India’s spiritual leadership in the illustrious Order of Sufis fell upon the shoulders of Hazrath Baba Fariduddin RA. He was one of the most brilliant stars of the Chistiya Order of Sufism, In addition to his spiritual attainment, he was also a flowing river of knowledge that quenched the thirst of millions of eager aspirants. His spiritual knowledge and knowledge of the Prophet’s Islamic laws were perfect in every respect. He placed great emphasis on the acquiring of knowledge, which he regarded as higher than all kinds of devotions in the name of Allah.
Because of the political upheavals in Delhi, he moved the centre of the Chistiya mission to the peaceful seclusion of Ajodhan which became the fountainhead for divine knowledge and blessings. His Khanqah became a university of Islamic teaching and spiritualism, where thousands of aspirants, scholars and dervishes flocked to receive training and guidance under the patronage of the great saint. It came as no surprise when Emperor Akbar later changed the name of Ajodhan to Pak Patan (the holy town).
Hazrath Baba Fariduddin RA is held in high esteem for his arduous mujahedas which enabled him to reach the pinnacle of perfection and glory in the realism of Sufism. He enjoys 21 titles of which Ganj Shakar became the most popular. He also made mureeds in the Qadiriya Silsila of Sufis. He is buried in Pak Patan, Pakistan.
He was also known as “Sultan-ul-Mashaikh” (distinguished leader of the Sufi Saints of his time in India) and “Mehboob-e-Elahi” (Beloved of Allah). He succeeded Hazrath Baba Fariduddin RA as the highest spiritual leader in India. In addition to his spiritual attainments and perfection, he was a most distinguished scholar and an administrative genius. His Khanqah in Delhi became the reservoir of Divine Wisdom and Knowledge, religious learning and moral and social training for over 50 years.
He founded Khanqahs all over India, and sent his trained Khulafas who acquitted themselves most brilliantly in their missionary duties especially in imparting lessons in Truth and Love. He saw seven kingdoms of Delhi rising and falling. He never visited the courts of any of the ruling monarchs, neither did he permit them to come near him all his life, thus observing one of the most important principles of Sufism in this respect.
Charity and piety were deeply ingrained in his life because he himself had tasted the bitter pills of poverty and privations in his childhood and youth. He lived and died for the welfare of the poor of India. He is buried in Delhi, India.
Among his mureeds (followers) was one Hazrath Amir Khusro RA - a great Sufi, a wealthy merchant who gave up all, an intellectual giant of many languages, an artist, a prolific author, a genius musician (he invented the Sitar), a versatile composer, and above all a most dutiful and devoted mureed.
More popularly known as Roshan Chirag and Chirag-e-Delhi. He joined the circle of Hazrath Nizamuddin Aulia’s (RA) disciples and was initiated as a mureed and then as his spiritual successor. He was the last of the recognised Khulafas of the Golden Age of the Chistiya Order in India and rose to the occasion while playing his role brilliantly under the most trying circumstances by the will of Allah and the blessings of his predecessors. He kept up the traditions of the Chisti Order most honourably with great diligence and foresight and his popularity as a great scholar and spiritualist of his time reached as far as Iraq, Egypt, Arabia and Iran.
Delhi continued as before to be a great centre of Islamic learning and Sufism. Thousands of scholars attended his centre of Islamic learning for the perfection of their education and wisdom in spiritualism. His rare generosity and unheard of magnanimity enabled him to enjoy high esteem in the Sufi world. He is a unique symbol of Forbearance and Humility. He is buried in Delhi in India.
More popularly known as Hazrath Sabir Paak (RA). He has a highly amazing life story in the history of Sufism in India. He was quite a different flower from the fragrant garden of the Chistiya Order. He was a direct descendent of Hazrath Sheikh Abdul Qadir Jilani RA and nephew of Hazrath Baba Fariduddin RA (who was his Pir o Murshid). He was a picture of “patience personified.”
At the age of 31, Hazrath Baba Fariduddin RA appointed him as the spiritual leader of Kalyar in Northern India where religious values were deteriorating. However, a mighty conflagration engulfed the city of Kalyar because the Imam and the Governor refused to accept him. He was compelled to show his wrath to uphold the glory of Divine Truth and its noble principles. He spent the rest of his life engrossed in an overwhelming contemplation (sukr). He is buried in Kalyar, India.
His only mureed and Khalifa was Hazrath Khwaja Shumsuddin Turk RA of Panipat, India.
Hazrath Khwaja Suleman Tawsawi RA was born in 1184 AH (1770 AC) in Punjab, India. He was four years old when he received instructions in Quraanic studies. After studying Persian he left for the town of Kot Mihan where he learnt Arabic. Here he met Hazrath Khwaja Noor Mohamed Moharwi RA (a khalifa of Hazrath Shah Fakhruddin Dehlwi RA) and became his mureed at the Mazaar Shareef of Hazrath Sayed Jalal RA.
When he was 21 years old his Peer bestowed the Khilafath on him and later stationed him at Tawsa Shareef in Punjab. He spent 60 years here and spread the message of Islam to the masses. People came from far and wide to this humble village, 30 km from Ghazi Khan. Mosques and Madressas were built, some fifty ustaads were teaching in his Madressas, each one equivalent to a Darul Uloom.
Hazrath Khwaja Suleman Tawsawi RA lived till the age of 84 and during this period he confirmed Khilafath on seventy of his mureeds. One of the most notable of these Khulafas was Hazrath Khwaja Hafez Mohamed Ali RA of Khairabad, near Lucknow in India.
Hafiz Paak RA (as he was popularly known) is the direct descendant of the Holy Prophet SAW, following the lineage of Hazrath Ghausal Azam RA. He was one of the leading Khulafas of the great illuminary of Punjab (India), Hazrath Khwaja Suleman Tawsawi RA.
He was born in 1192 AH (1778AC). He committed the Holy Quran to memory and enrolled as a student in Khairabad, later proceeding to Shahjahanpur and finally to Delhi.
On the specific instructions of his Sheikh he started the process of Peeri Mureedi. Thousands of people pledged ba’it on his hand. He established his Khanqah in Khairabad. It proved to be the cradle of learning which later became famous as the Khairabadi school of thought. He was a very practical man who attracted a number of knowledge-thirsty and spiritual-hungry personalities from the length and breadth of India. He also spent ten years in the Haramain (Mecca and Medina).
Hafiz Paak RA was referred to as the “Shibli of the Era” and “Sultan-ul-Mashaikh”. He kept away from kings and affluent arrogant people. He passed away on 19 Zil Qada 1266 AH at the age of 71. One of his most well known Khulafas is Hazrath Khwaja Habib Ali Shah RA, the Pir-O-Murshid of Hazrath Soofie Saheb RA.
Hazrath Habib Ali Shah RA was born at Hyderabad, Deccan, India. He was the fourth son of a philanthropic billionaire, Nawab Ahmad Yar Khan Muhyud Dawlah. His birth was the miraculous prediction made by Hazrath Khwaja Hafiz Muhammad Ali Shah RA of Khairabad, India, who made regular spiritual and educational visits to Hyderabad, that a “spiritual” child will be born in the Nawab’s house. Although the wife of the Nawab had passed child-bearing age, a child was born.
When this child grew up he renounced his title and an estate worth several billion rupees and entered the realms of true faqiri. He showed his ameeri in later life when he hardly had any material possessions and yet during his trips to the blessed city of Ajmer Shareef he was seen distributing countless rupees to the needy and indigent.
The city of Khairabad was a centre of learning and the Khanqah was a popular focal point for the training of ulema. He received his spiritual training here under Hazrath Khwaja Hafiz Mohamed Ali Shah RA who was the Shaikh and teacher at the centre. Before long, the Shaikh appointed him as a Kutub of Kokan and instructed him to serve the community of the cosmopolitan city of Mumbai (Bombay).
He left for Bombay where he established a centre in Dockyard Road, Majgown, which still exists today, perpetuating the legacy of selfless service for which its founder was famous. Hazrath Habib Ali’s entire life speaks of profound spirituality, unblemished service and countless miracles. His spiritual lineage or Silsila was the Chistia, Qadiria as well as various other orders. He not only made mureeds (disciples) but trained them to serve as khulafas (spiritual successors). He sent his renowned khulafas to the different parts of the world with the specific instructions that they provide selfless service to humanity and that they propagate Islam in its pristine purity, restraining from indulging in futile debates and vain arguments.
Hazrath Khwaja Habib Ali Shah RA visited the mazaars of Auli-Allah in India and it was during his meditation at the tomb of Hazrath Khwaja Nasiruddin Chiraag RA in Delhi that he was instructed to post his capable Khalifa, Hazrath Soofie Saheb RA to South Africa in 1895.
Hazrath Khwaja Habib Ali Shah RA passed away in Bombay on 6 Zil Haj 1322 (1904). It was decided that his body be taken to Hyderabad by train so that he could be buried there. The normally twenty-four hour train journey took three days because of the multitudes of people that gathered at every major station along the route and insisted on offering Janaza prayers. Eventually, on 10 Zil Haj, his body was laid to rest next to the mosque in the city of his birth.
But his spirit lives on, not only in Hyderabad but wherever he has sent his faithful Khulafas, including the southern tip of the distant continent of Africa through Hazrath Soofie Saheb RA. He also wrote twenty-five books on Tasawwuf.
His Khulafas among others are:-
Hazrath Hajee Shah Goolam Mohamed Soofie Saheb Siddique, Hazrath Sayed Hafiz Mohamed Ali Shah, Hazrath Shah Mohamed Ibrahim Soofie Siddiqui, Hazrath Shah Maqbool Ilahi, Hazrath Dawood Ali Shah. (May Allah’s blessings be upon them).
Tha Sajjada Nasheens of his Khanqah at Hyderabad were:-
Hazrath Sayed Hafiz Mohamed Ali Shah RA, Hazrath Habib Sani RA, Hazrath Shah Hafiz Pasha Habibi RA (1979-1989).
The present Sajjda Nasheen is:- Hazrath Jawaad Pasha Habibi (1989 to present).




may Allāh be pleased with them all

  1. ‘Afrā’ bint Ubayd bin Thalaba al-Ansāriyyah, Rady Allāhu Anhā
She was the mother of Hadrat Awf bin al-Hārith bin ar-Rifāa al-Khazrajī Rady Allāhu Anhu, and Hadrat Muawwidh Rady Allāhu Anhu who were martyred in the Battle of Badr. Her third son, Hadrat Muādh Rady Allāhu Anhu also took part in the Battle of Badr. This shows that the Companions of the Beloved Prophet Muhammad Sallallāhu alayhi wa Sallam were prepared to sacrifice themselves as well as their whole families to eradicate oppression and establish Islāmic justice for the sake of Allāh Subhānahū wa Taālā.

  1. Asmā’ bint Abī Bakr as-Siddīq, Rady Allāhu Anhā
She was among the first to accept Islām. She brought food to the Holy Prophet Sayyidinā Muhammad Sallallāhu alayhi wa Sallam and to Sayyidinā Abū Bakr as-Siddīq Rady Allāhu Anhu while they were on their hijra (migration) from Makka to Madīna. She was married to Hadrat Az-Zubayr bin al-Awwām Rady Allāhu Anhu and was the mother of Hadrat Abdullāh bin az-Zubayr Rady Allāhu Anhu. She was Sādiqah (truthful), Dhākirah (in constant remembrance of Allāh), Sābirah (patiently persevering), and Shākirah (thankful).

  1. Asmā’ bint Umays, Rady Allāhu Anhā
She was married to Hadrat Jafar bin Abī Tālib at-Tayyār (the bird of Paradise), Rady Allāhu Anhu. They made the first migration to Habash (Abyssinia, now Ethiopia), and from there, they made the second migration to Madīnā. Hadrat Jafar bin Abī Tālib Rady Allāhu Anhu was martyred in the Battle of Mu’ta in 8 A.H. Then she married Sayyidinā Abū Bakr as-Siddīq Rady Allāhu Anhu, and when he passed away in 13 A.H, she married Sayyidinā Alī bin Abī Tālib Rady Allāhu Anhu.

  1. Asmā’ bint Yazīd bin as-Sakan al-Ansāriyya, Rady Allāhu Anhā
She narrated some of the Hadīth, the Noble Sayings of Prophet Muhammad Sallallāhu alayhi wa Sallam and was very eloquent. In the Battle of Yarmūk, she killed nine Byzantine soldiers with the pole of her tent.

  1. tima bint Asad bin Hāshim, Rady Allāhu Anhā
She was the mother of Sayyidinā Alī bin Abī Tālib, Rady Allāhu Anhu and the grandmother of Imām al-Hasan Rady Allāhu Anhu and Imām al-Husayn Rady Allāhu Anhu. After the death of Hadrat Abdu’l Muttalib, it was Hadrat Abū Tālib and Sayyidatinā Fātima bint Asad who took loving care of Prophet Muhammad Sallallāhu alayhi wa Sallam. She was like a mother to him.

  1. tima bint al-Khattāb, Umm Jamīl, Rady Allāhu Anhā
She was among the first to accept Islām together with her husband Hadrat Saīd bin Zayd Rady Allāhu Anhu. She was the sister of Sayyidinā Umar al-Fārūq Rady Allāhu Anhu who persuaded him to accept Islām. One day, the Beloved Prophet Sayyidinā Muhammad al-Mustafā Sallallāhu alayhi wa Sallam prayed that may Allāh guide Sayyidinā Umar to Islām and the very next day, he came and declared the Kalima Shahāda and accepted Islām. Allāhu Akbar!

  1. Hamna bint Jahsh bin Riāb, Rady Allāhu Anhā
Her husband Hadrat Musab bin Umayr, her brother Hadrat AbdAllāh bin Jahsh and her uncle Hadrat Hamza bin Abdul Muttalib Rady Allāhu Anhum were all martyred in the Battle of Uhud. After that she married Hadrat Talha bin Ubaydullāh, Rady Allāhu Anhu. From this we draw the lesson that Islām has reached us because of the sacrifices that were made by both the male and female Companions of Prophet Muhammad Sallallāhu alayhi wa Sallam.

  1. Al-Hawlā’ bint Tuwayt bin Habīb, Rady Allāhu Anhā
She emigrated from Makka to Madīna and gave allegiance to the Prophet Sallallāhu alayhi wa Sallam. She used to keep awake the whole night in prayer.

  1. Hind bint Amr bin Harām al-Ansāriyya, Rady Allāhu Anhā
Her husband Hadrat Amr bin al-Jamūh al-Khazrajī, her son Hadrat Khallād, and her brother Hadrat AbdAllāh bin Amr Rady Allāhu Anhum were all martyred in the Battle of Uhud.

  1. Khansā’ bint Amr bin ash-Sharīd as-Sulamiyya, Rady Allāhu Anhā (Tamādir bint Amr in other texts)
She came with her tribe to the Prophet Sallallāhu alayhi wa Sallam to accept Islām. She was a famous poet whose Diwān (collected poetry) has already been translated into French. She encouraged her four sons to fight in the Battle of Qādisiyya in the time of the Khilāfah of Sayyidinā Umar Rady Allāhu Anhu and all her four sons were martyred. Allāhu Akbar!

  1. Khawlah bint Hakīm, Rady Allāhu Anhā
She was married to Sayyidinā Uthmān bin Maz’ūn Rady Allāhu Anhu, and both of them were among the first to accept Islām. Prophet Muhammad Sallallāhu alayhi wa Sallam referred to her as a pious woman. She narrated some of the Hadīth, the Noble Sayings of Prophet Muhammad Sallallāhu alayhi wa Sallam.

  1. Māriya al-Qibtiyya, Rady Allāhu Anhā
She was a Coptic Christian who was sent to the beloved Prophet Muhammad Sallallāhu alayhi wa Sallam as a bondwoman by the Christian Governor of Alexandria in Egypt. She accepted Islām and was very pious. She bore the Prophet Sallallāhu alayhi wa Sallam a son named Ibrāhīm who passed away while yet a child. The Prophet Sallallāhu alayhi wa Sallam advised the Muslims to protect and take care of the Copts as they have kinship. This kinship was derived from the fact that the mother of Prophet Ismāīl, the son of Prophet Ibrāhīm Alayhissalām was from them; and the mother of his own son Ibrāhīm was from them. Sayyidatinā Mariya al-Qibtiyya, Rady Allāhu Anhā passed away in the Khilāfah of Sayyidinā Umar Rady Allāhu Anhu and was laid to rest in Jannatul Baqī (the Paradise of Baqī) in Madīna.

  1. An-Nawwār bint Mālik bin Sirmah al-Khazrajiyya al-Ansāriyya, Rady Allāhu Anhā
She was the mother of Hadrat Zayd bin Thābit Rady Allāhu Anhu. She transmitted Hadīth from the Prophet Sallallāhu alayhi wa Sallam.

  1. Safiyya bint Abdil Muttalib, Rady Allāhu Anhā
She was the aunt of Prophet Muhammad, Sallallāhu alayhi wa Sallam, the sister of Sayyidinā Hamza, Rady Allāhu Anhu, and the mother of Hadrat az-Zubayr bin al-Awwām, Rady Allāhu Anhu. She witnessed the martyrdom of Sayyidinā Hamza Rady Allāhu Anhu at the Battle of Uhud and bore it with great patience. She killed a Jew who came to spy on the Muslims in the Battle of Khandaq. She rests in peace in al-Baqī in Madīna.

  1. Salmā, Rady Allāhu Anhā
She was married to Hadrat Abū Rāfi, Rady Allāhu Anhu. She was the mid-wife of Sayyidatinā Khadīja al-Kubrā Rady Allāhu Anhā when she gave birth to the children of Rasūlullāh Sallallāhu alayhi wa Sallam. She was also the midwife of Sayyidatinā Māriya al-Qibtiyya Rady Allāhu Anhā when she gave birth to Ibrāhīm, the son of Rasūlullāh Sallallāhu alayhi wa Sallam.

  1. Salmā bint Qays bin Amr, Umm al-Mundhir al-Khazrajiyya, Rady Allāhu Anhā
She was one of the aunts of Prophet Muhammad Sallallāhu alayhi wa Sallam. She was the sister of Hadrat Salīt bin Qays al-Badriyy Rady Allāhu Anhu who was martyred at the Battle of the Bridge of Abū Ubayd. She took the oath of allegiance with the Prophet Sallallāhu alayhi wa Sallam at Ridwān. She was at Masjid Qiblatayn when the Divine Command to change the qibla to the Kaba in Makka came.

  1. Ash-Shifā’ bint AbdAllāh, Rady Allāhu Anhā
She became Muslim before the Hijra and emigrated to Madīna. She narrated Hadīth from Prophet Muhammad Sallallāhu alayhi wa Sallam. She was knowledgeable in the science of medicine which goes well with her name which means “the healing”. She taught writing to Sayyidatinā Hafsa bint Umar al-Khattāb, Rady Allāhu Anhā.

  1. Sumayya bint Khubbāt, Rady Allāhu Anhā
She was the first martyr of Islām who was killed by Abū Jahl, one of the greatest enemies of Islām. She, together with her son, Hadrat Ammār bin Yāsir Rady Allāhu Anhu were among the first ones to accept Islām and were tortured by the polytheists of Makka to leave Islām but never gave up.

  1. Umāma bint Abi’l Ās bin ar-Rabī, Rady Allāhu Anhā
She was the daughter of Sayyidatinā Zaynab bint Rasūlillāh Sallallāh alayhi wa Sallam. The Holy Prophet Muhammad Sallallāhu alayhi wa Sallam was her most loving and loveable grand-father. As a child, she used to climb on his shoulder when he went into sijdah in prayer. After Sayyidatinā Fātima Rady Allāhu Anhā passed away, following her will, Sayyidinā Alī Rady Allāhu Anhu married Sayyidatinā Umāma Rady Allāhu Anhā.

  1. Umm Atiyya al-Ansāriyya, Nusaybah bint al-Hārith, Rady Allāhu Anhā
She narrated Hadīth from the Holy Prophet Muhammad Sallallāhu alayhi wa Sallam. She treated the wounded in battle. She used to give ghusl to those who passed away and gave ghusl to Sayyidatinā Zaynab bint Rasūlillāh, Sallallāhu alayhi wa Sallam..

  1. Umm Ayman, Barakah, Rady Allāhu Anhā
She was the Abyssinian nurse of Prophet Muhammad Sallallāhu alayhi wa Sallam whom he emancipated. He said that Umm Ayman was “his mother” after his mother Āmina passed away, and referred to her as “the woman of Paradise”. She was among the first to accept Islām. She married Hadrat Zayd bin Hārithah Rady Allāhu Anhu and was the mother of Hadrat Usāma bin Zayd, Rady Allāhu Anhu. After the Prophet Sallallāhu alayhi wa Sallam passed away, following his tradition, Sayyidinā Abū Bakr as-Siddīq Rady Allāhu Anhu and Sayyidinā Umar al-Fārūq Rady Allāhu Anhu also considered her just like their mother and used to visit her.

  1. Umm ad-Dardā’, Khayrah bint Abī Hadrad, Rady Allāhu Anhā
She was married to Hadrat Abu’d Dardā’, Rady Allāhu Anhu. She was distinguished for her learning and her ibādāt (worship of Allāh). She narrated Hadīth Sharīf.

  1. Umm al-Fadl, Lubāba bint al-Hārith, Rady Allāhu Anhā
She was among the first women to become Muslim after Sayyidatinā Khadīja bint Khuwaylid Rady Allāhu Anhā. She narrated Hadīth Sharīf. She was married to Sayyidinā Abbās bin Abdul Muttalib, Rady Allāhu Anhu, the uncle of Prophet Muhammad Sallallāhu alayhi wa Sallam. She used to fast on Mondays and Thursdays.

  1. Umm Hānī’, Fākhita bint Abī Tālib, Rady Allāhu Anhā
She was the cousin of the Beloved Prophet Muhammad, Sallallāhu alayhi wa Sallam, and the sister of Sayyidinā Alī al-Murtadā, Rady Allāhu Anhu. The Prophet Sallallahu alayhi wa Sallam was staying in her house in the precincts of the Kaba the night he was called for mirāj (his heavenly ascension). Masjid al-Harām (The Sacred Grand Masjid) in Makka has been so much extended that the spot where her house once stood is now inside the Masjid. Those who know of its exact location pray rakatayn (two raka) salāh an-nāfila there when they go for Hajj or Umra. She related Hadīth Sharīf.

  1. Umm Harām bint Milhān bin Khālid al-Khazrajiyya, Rady Allāhu Anhā
She was among the first Ansārī women to accept Islām. She narrated Hadīth from the Prophet Sallallāhu alayhi wa Sallam. The Prophet Sallallāhu alayhi wa Sallam dreamt that she was on a sea expedition with Muslims. This dream was fulfilled when she accompanied her husband Hadrat Ubāda bin as-Sāmit Rady Allāhu Anhu on a sea expedition sent by Sayyidinā Uthmān Dhun Nūrayn Rady Allāhu Anhu to conquer Cyprus and she died on the way.

  1. Umm Kulthūm bint Uqba bin Abī Muayt, Rady Allāhu Anhā
She became Muslim and left her parents in Makka after the Peace Treaty of Hudaybiyya in 7 A.H. to emigrate to Madīna. When her brothers came to fetch her, she refused to go back with them. A verse of the Qur’ān was revealed in this connection, so the Prophet Sallallāhu alayhi wa Sallam refused to hand her over to her brothers. She narrated Hadīth from the Prophet Sallallāhu alayhi wa Sallam. She was married to Hadrat Zayd bin Hārithah Rady Allāhu Anhu who was martyred in the Battle of Mu’ta.

  1. Umm Mabad, Ātika bint Khālid al-Khuzāiyya, Rady Allāhu Anhā
She was blessed beyond measure when the Beloved Holy Prophet Muhammad Sallallāhu alayhi wa Sallam became her guest while on his way from Makkah to Madīna during his hijra (migration) with Sayyidinā Abū Bakr as-Siddīq, Rady Allāhu Anhu.

  1. Umm Mihjan, Rady Allāhu Anhā
She was a sahābiya of African descent who used to sweep the Masjid an-Nabawī in Madīna. When the Prophet Sallallāhu alayhi wa Sallam did not see her, he enquired about her and was told that she had passed away and was buried. The Prophet Sallallāhu alayhi wa Sallam went to her grave to pray for her. This shows that he did not distinguish between the rich and the poor, or between the black and the white. His main concern was that people should accept Islām and acquire piety.

  1. Umm Rūmān bint Āmir, Rady Allāhu Anhā
She was the mother of Sayyidatinā Āisha As-Siddīqa bint Abī Bakr As-Siddīq, Rady Allāhu Anhā. She and her family members made the hijra (migration) from Makka to Madīna together with the family of the Prophet Sallallāhu alayhi wa Sallam immediately after the Hijra of the Prophet Sallallāhu alayhi wa Sallam. The Beloved Prophet Muhammad Sallallāhu alayhi wa Sallam referred to her as a hūr i’l ayn (woman of Paradise) when she passed away.

  1. Umm Salīt bint Ubayd al-Ansāriyya, Rady Allāhu Anhā
She pledged allegiance to the Prophet Sallallāhu alayhi wa Sallam. She took part in the Battle of Uhud, providing water to the thirsty.

  1. Umm Sharīk, Ghaziyya bint Jābir, Rady Allāhu Anhā
She tried to spread Islām among the women. She narrated Hadīth Sharīf.

  1. Umm Sulaym, ar-Rumaysā’ bint Milhān bin Khālid al-Khazrajiyya al-Ansāriyya, Rady Allāhu Anhā
She married Mālik bin an-Nadr from whom she had Hadrat Anas bin Mālik, Rady Allāhu Anhu. After her husband was killed by one of his enemies, she married Hadrat Abū Talha, Rady Allāhu Anhu on condition he became a Muslim. She was present at the Battles of Uhud and Hunayn, providing water to the thirsty and nursing the wounded. She used to mix the sweat of the Prophet Sallallāhu alayhi wa Sallam with perfume to make the perfume more fragrant. She offered her son Hadrat Anas bin Mālik, Rady Allāhu Anhu to serve the Prophet Sallallāhu alayhi wa Sallam when he was ten. She requested him to pray for her son. The Prophet Sallallāhu alayhi wa Sallam prayed for him that may he have wealth and many children, and Hadrat Anas Rady Allāhu Anhu had more than one hundred children and grand-children and became one of the most wealthy persons among the Ansār!

  1. Umm Umāra, Nasība bint Kab bin Amr al-Khazrajiyya al-Ansāriyya, Rady Allāhu Anhā
She gave allegiance to Prophet Muhammad Sallallāhu alayhi wa Sallam at Aqaba. The Prophet Sallallāhu alayhi wa Sallam fought courageously in the Battle of Uhud, his teeth were wounded and he fatally wounded one enemy soldier. She too fought courageously in the Battle of Uhud and the Beloved Prophet Muhammad Sallallāhu alayhi wa Sallam prayed for her. She also fought very bravely in the Battle of Yamāma in which she lost her hand and received twelve wounds. She narrated Hadīth Sharīf from Prophet Muhammad Sallallāhu alayhi wa Sallam.
Wallāhu alam: Allāh knows best!

The Sahābiyāt: An Appreciative Explanation

Anyone who saw the Beloved Prophet Muhammad Sallallāhu alayhi wa Sallam as a Muslim and passed away as a Muslim is called a sahābī (Companion). The plural is sahāba or ashāb. The feminine of sahābī is sahābiya. Its plural is sahābiyāt.
The Companionship of Prophet Muhammad Sallallāhu alayhi wa Sallam so transformed his sahāba and sahābiyāt and gave them such īmān (faith and conviction), that after the Prophets alayhimussalām, they became the greatest men and women in all human history. They loved Allāh Subhānahū wa Taālā and His Prophetic Messenger so much that they followed the Qur’ān and the Sunnah to perfection to reach heights of spiritual and worldly glory. Allāh, The Glorified and The Exalted, says of them in the Holy Qur’ān that Allāh is well-pleased with them and they are pleased with Him (as their Lord) (98:8).
For that reason, whenever the name of a sahābī is mentioned, we say Rady Allāhu Anhu which means “Allāh is pleased with him”. When the names of the sahāba are mentioned, we say Rady Allāhu Anhum, meaning “Allāh is pleased with them”. When the name of a sahābiya is mentioned, we say Rady Allāhu Anhā which means “Allāh is pleased with her”. When the names of the sahābiyāt are mentioned, we say Rady Allāhu Anhunna meaning “Allāh is pleased with them”.
The Companions of Prophet Muhammad Sallallāhu alayhi wa Sallam, both men and women, knew of their rights and responsibilities which Allāh The Glorified and The Exalted had bestowed upon them, but they were more concerned about fulfilling their responsibilities. Some of the responsibilities of a Muslim are explained in verse (33:35).
Surely the Muslim men and the Muslim women, and the believing men and the believing women, and the devout men and the devout women, and the truthful men and the truthful women, and the patiently persevering men and the patiently persevering women, and the humble men and the humble women, and the almsgiving men and the almsgiving women, and the fasting men and the fasting women, and the men who guard their chastity and the women who guard, and the men who remember Allāh much and the women who remember – Allāh has prepared for them forgiveness and a great reward. (33:35)
May Allāh Subhānahū wa Taālā guide us to try to walk in the footsteps of the sahāba and the sahābiyāt so that we are also able to fulfil the responsibilities given in this verse. Āmīn Yā Rabb al-‘ālamīn.


Q 1: What is Wali (Saint)?
A. The believers who suppress their carnal and temporal desires and devote themselves to the love of Allah and His Messenger Hadrat Muhammad Mustafa (may Allah's choicest blessings & peace be upon him) are called "Auliya Allah" (singular Wali).
Q 2: How is "Wilaayat"(sainthood) attained?
A. Wilaayat (Sainthood) is an exceptional divine gift which Allah Almighty grants to His pious servants. However, sometime worship and remembrance of Allah earns the believer Wilaayat and some are born Wali.
Q 3: Can an unknowledgeable believer be Wali?
A. No, an unknowledgeable believer can not attain to Sainthood. Islaamic knowledge is must for Wilaayat whether he acquires it or he is divinely graced with it.
Q 4: Can a man be called "Wali" who does not follow Shari'ah?
A. No believer even a saint is immune from Shari'ah till such time he is sane. He who claims to be free from Shari'ah is no Wali but an imposter. Such concept is misguidance and disbelief. However, Shari'ah is not applicable to that believer who has lost himself in the love of Allah (Majzoob) i.e. he is no more in his senses. But it should be borne in mind that he will also not oppose the Shari'ah.
Q 5: What are the excellences of Auliya (Allah's saints)?
A. Auliya Allah are the true viceregents of the Holy Prophet whom Allah Almighty has endowed with marvelous power to demonstrate "Karaamat pi: Karaamaat" (mini miracles). Allah Almighty answers the supplications of His servants and meet their needs by the means of His saints. Their supplications benefit Allah's creatures and their love earns believers the good in this world and the next world and Allah's pleasure too. Visiting their shrines and attending their "Urs" (death anniversaries) bring blessings to the believers provided no act inimical to Shari'ah is done.
Q 6: Is it lawful or not to seek help from Auliya Allah?
A. Asking Allah's Saints for help which is called "Istimdaad" and "Ista'anat" (help-seeking) is undoubtedly lawful provided help is sought in permissible words. By the grace of Allah they help the needy. Calling them and seeking their help (irrespective of distance) is proved by our pious ancestors.
Q 7: Is "Nazar-o-Neyaaz" for Saints lawful or not?
A. "Eisaal-e-Sawaab" (submission,conveying of reward of virtuous deeds) which is called "Nazar-o-Neyaaz" in Persian is lawful for Auliya Allah. Eisaal-e-Sawaab i.e. recitation of the Holy Qur-aan, remembrance of Allah's names and attributes, recitation of Durood Sharif (invocation of Allah's blessings on the Holy Prophet), alms etc. is not only lawful but also commendable act and proved by the traditions. This is rife among Muslims for long. "Geyarwin Shareef'(Nazar-o-Neyaaz of Hadrat Shaikh Abdul Qadir Jilani [may Allah be pleased with him], the founder of Qadria mystic fraternity is highly blessed one.
Q 8: What about he who dissuades from Nazar-o-Neyaaz of Auli-yaa Allah?
A. It is proved by traditions of the Holy Prophet so he who dissuades from Nazar-o-Neyaaz of Allah's Saints, in fact, opposes the traditions and such person is necessarily a misguided.
Q 9: What about placing floral wreaths or sheets on shrines of Auli-yaa Allah?
A. Placing floral wreaths or sheets on the shrines of Muslim scholars, sages, saints and righteous servants of Allah with the intention of respecting them and seeking Allah's grace through their means is lawful.


Islam the Glorious religion:

(Allah, in the name of, the Most Affectionate, the Most Merciful)
"Al-Hamdu Lillaahi Rabbil 'Aalameen was Salaatu was- Salaamu 'Alaa Saieyidinaa Muhammadin wa Aalehee wa As-haabehee Ajma 'een ".

(Praise be to Allah, the Creator, Sustainer and Nourisher of all the universes and the choicest blessings and peace of Allah be upon [His Messenger] our kind master Hadrat Muhammad and upon his pious posterity and devoted companions).
Laa Ilaaha Illal Laahu Muhammadur-Rasoolul Laah. (Sallal Laahu 'Alaihi Wa Sallam).
No one is worthy of worship but Allah alone (and) (Hadrat) Muhammad is the (true) Messenger of Allah.
Ash-hadu Allaa-Ilaaha Illal-Laahu Wahdahoo Laa Shareeka Lahoo wa Ash-hadu Anna Muhammadan 'Abduhoo wa Rasooluh.
I bear witness that there is no deity save Allah alone; He is One; He has no partner and I bear witness that (Hadrat) Muhammad is His (chosen) servant and (true) Messenger.
Subhaa-nal Laahi wal-Hamdu Lillaahi wa-Laaa Ilaaha Illal-Laahu wal-Laahu Akbar. Wa-Laa Haula wa-Laa Quwwata Illaa Billaa-hil 'Alee-yil 'Azeem.
Glory be to Allah and Allah alone deserves all praise; there is no deity but Allah alone and Allah is the Most Great; there is no power, no might but in Allah to save(us)from sins and enable (us) to do good, Who is the Most High, the Most Great.
Laa Ilaaha Illal Laahu Wahdahu Laa Shareeka Lahu Lahul Mulku Walahul Hamd. Yuhyee wa yomeetu wa Huwa Haie-yul Laa Yamootu Abadan Abadaa. Zul-Jalaale wal-Ikraam Bi-yade-hil Khaier. Wa Huwa ' Alaa Kulli Shaie-in Qadeer.
There is no deity but Allah alone; He is the One indeed; He has no partner; His is the Kingdom (of all the worlds) and all praise is due to Him; He gives life and causes death; And He is ever-living and death will never come to Him; He is the Most Great and highly Glorified; in His hand is all good and He has absolute power over everything.
Astaghfi-rul Laaha Rabbi Min Kulli Zanmbin Aznabtohu 'Amadan Ao-khata-an Sirran Ao 'Alaa-ni-yatan wa Atoobu Ilaiehi Minaz-zanmbillazee 'Alamu wa Minaz-zanmbillazee Laaa 'Alamu Innaka Anta 'Allaa-mul Ghu-yubi wa Sattaa-rul 'Oyubi wa Ghaffaa-rul Zunoob. Walaa Haula walaa Quwwata Illaa Bil-Laa-hil-'Ali-yil Azeem.
I beg forgiveness of Allah, Who is my Creator and Cherisher, for each and every sin which I committed consciously or unconsciously, secretly or openly; I also seek His forgiveness for sins which I know or do not know; O' Allah! Undoubtedly, You are the best Knower of all the unseen, the best Coverer of (our) failings and the best Forgiver of (our) sins and it is only the blessing of Allah, which helps (us) to avoid sins and do good; He is indeed the Most High, the Most Great.
Allaa-humma Innee A'oozu-bika Min An Ushrika Bika Shaie-an wa Anaa 'Alamu Bihee wa Astaghfiroka Limaa Laaa 'Alamu Bihee Tubtu 'Anhu wa-Tabarra'-tu Minal Kufri wash-Shirki wal-Kizbi wal-Gheebati wal-Bid'ati wan-Nameemati wal-Fawaahishi heresy wal-Bohtaani wal-Ma'aasee Kullihaa wa Aslamtu wa Aqoolu Laaa Ilaaha Illal Laahu Muhammadur Rasoolul Laah. (Sallal Laahu 'Alaiehi wa-Sallam).
O' Allah! I seek refuge with You to save myself from associating any partner with You, which I know; and I beg Your forgiveness for sins which I do not know; I solemnly repent and disdainfully cast off infidelity, polytheism, lie, back-biting, (bad innovations), sneaking (tale-bearing), all shameful deeds and slanders and every sort of disobedience and I sincerely embraced Islaam and declare from the core of my heart that there is none worthy of worship but Allah alone; (Hadrat) Muhammad is the (choicest) Messenger of Allah.


Auliya Allah - Friends of Allah (Azzo Jal):
TYPES OF Auliya (Friends, Protectors, Helpers, Supporters) According to Quran and Sunnah:
"O you who believe! Take not the Jews and the Christians as 'Auliya' (friends, protectors, helpers etc.), they are but 'Auliya' to one another. And if any amongst you takes them as 'Auliya' then surely he is one of them. Verily, Allah guides not those people who are the Zalimun (polytheists and wrongdoers and unjust)." 5:51
"O you who believe! Take not My enemies and your enemies (i.e. disbelievers and polytheists, etc.) as friends, showing affection towards them, while they have disbelieved in what has come to you of the truth (i.e. Islâmic Monotheism, this Qur'ân, and Muhammad ), and have driven out the Messenger (Muhammad ) and yourselves (from your homeland) because you believe in Allâh your Lord! If you have come forth to strive in My Cause and to seek My Good Pleasure, (then take not these disbelievers and polytheists, etc., as your friends). You show friendship to them in secret, while I am All-Aware of what you conceal and what you reveal. And whosoever of you (Muslims) does that, then indeed he has gone (far) astray, (away) from the Straight Path. 60, 1.
"Should they gain the upper hand over you, they would behave to you as enemies, and stretch forth their hands and their tongues against you with evil, and they desire that you should disbelieve". 60, 2.
"Neither your relatives nor your children will benefit you on the Day of Resurrection (against Allâh). He will judge between you. And Allâh is the All-Seer of what you do". 60, 3.
Indeed there has been an excellent example for you in Ibrâhim (Abraham) and those with him, when they said to their people: "Verily, we are free from you and whatever you worship besides Allâh, we have rejected you, and there has started between us and you, hostility and hatred for ever, until you believe in Allâh Alone," except the saying of Ibrâhim (Abraham) to his father: "Verily, I will ask for forgiveness (from Allâh) for you, but I have no power to do anything for you before Allâh ." Our Lord! In You (Alone) we put our trust, and to You (Alone) we turn in repentance, and to You (Alone) is (our) final Return, 60, 4.
Certainly, there has been in them an excellent example for you to follow, for those who look forward to (the Meeting with) Allâh (for the reward from Him) and the Last Day. And whosoever turn away, then verily, Allâh is Rich (Free of all wants), Worthy of all Praise. 60, 6.
Perhaps Allâh will make friendship between you and those whom you hold as enemies. And Allâh has power (over all things), and Allâh is Oft-Forgiving, Most Merciful. 60, 7.
Allâh does not forbid you to deal justly and kindly with those who fought not against you on account of religion and did not drive you out of your homes. Verily, Allâh loves those who deal with equity. 60, 8.
It is only as regards those who fought against you on account of religion, and have driven you out of your homes, and helped to drive you out, that Allâh forbids you to befriend them. And whosoever will befriend them, then such are the Zâlimûn (wrongdoers those who disobey Allâh). 60,9
O you who believe! Take not as friends the people who incurred the Wrath of Allâh (i.e. the Jews). Surely, they have been in despair to receive any good in the Hereafter, just as the disbelievers have been in despair about those (buried) in graves (that they will not be resurrected on the Day of Resurrection). 60, 13.
Disbelieving Relatives
O you who believe! Take not for 'Auliya' (supporters and helpers) your fathers and your brothers if they prefer disbelief to Belief. And whoever of you does so, then he is one of the Zalimun (wrongdoers, etc.) 9:23 Hypocrites.
Then what is the matter with you that you are divided into two parties about the hypocrites? Allah has cast them back (to disbelief) because of what they have earned. Do you want to guide him whom Allah has made to go astray? And he whom Allah has made to go astray, you will never find for him any way (of guidance). They wish that you reject Faith, as they have rejected (Faith), and thus that you all become equal (like one another). So take not 'Auliya' (protectors or friends) from them, till they emigrate in the Way of Allah (to Muhammad ). But if they turn back (from Islam), take (hold) of them and kill them wherever you find them, and take neither 'Auliya' (protectors or friends) nor helpers from them. 4:88-89
Those who take disbelievers for 'Auliya' (protectors or helpers or friends) instead of believers, do they seek honour, power and glory with them? Verily, then to Allah belongs all honour, power and glory. 4:139
O you who believe! Take not for 'Auliya' (protectors or helpers or friends) disbelievers instead of believers. Do you wish to offer Allah a manifest proof against yourselves? 4:144
Awliya for Muslims
Muslims Behold! verily on the friends of Allah there is no fear nor shall they grieve. 10.62; Those who believe and (constantly) guard against evil. 10,63.
As to those who turn (for friendship) to Allah His Apostle and the (fellowship of) believers it is the fellowship of Allah that must certainly triumph. 5, 56.
Those who believed and adopted exile and fought for the faith with their property and their persons in the cause of Allah as well as those who gave (them) asylum and aid these are (all) friends and protectors one of another. As to those who believed but came not into exile ye owe no duty of protection to them until they seek your aid in religion it is your duty to help them except against a people with whom ye have a treaty of mutual alliance: and (remember) Allah seeth all that ye do . 8, 72.

Let not the believers take for friends or helpers unbelievers rather than believers; if any do that in nothing will there be help from Allah; except by way of precaution that ye may guard yourselves from. 3, 28.
Verily, your Walî (Protector or Helper) is Allâh, His Messenger, and the believers, - those who perform As-Salât (Iqâmat-as-Salât), and give Zakât, and they bow down (submit themselves with obedience to Allâh in prayer). 5:55 What hadith says about Awliya Allah
The Prophet (s) said, "'ulama ummati ka anbiya'i Bani Isra'il" which means "the scholars of my Nation are like the prophets of the Bani Isra'il." And the Prophet (s) said in another hadith "al-'ulama warithat ul-anbiya," (Ibn Majah and Tirmidhi) which means "the scholars are the inheritors of the prophets." Therefore it is difficult to see a way in Islam which allows one to discard scholars and scholarship.
Abu Hurayra narrated that Rasool Allah (saw) said (hadith Qudsi), " Whoever harms any of my Deputies, I shall declare war on him. The striving of my Servant to please Me does not receive a reward greater than that of fulfilling what I have commanded him to do. My servant volunteers in his perseverance, offering supererogatory devotion to please Me and to earn my Love. Once I cast My love upon him, I become his hearing with which he hears, his sight with which he sees, his hand with which he exacts justice, and his foot that carries him. Should my servant pray for something, I will answer his prayers and should he seek refuge in me, I will protect him. Indeed, there is nothing that I have decreed, which I hesitate to do for the sake of a believer except causing him to experience death. He dislikes it, and I hate to displease him, but I have thus ordained."
`Umar ibn Al-Khattaab once found Mu`adh ibn Jabal (ra) sitting and crying near the Grave of RasuuluLLah (saw). He asked him, " Why are you crying?" Mu`adh said, " I remember something RasuuluLLah said : "The slightest ostentatiousness is Shirk, and whoever harms any of Allah`s Deputies has surely earned Allah`s Wrath."
`Umar ibn Al-Khattaab (ra) said, " Some of Allah blessed servants are neither Prophets nor Martyrs, they are special People, who on the Day of Reckoning, the Prophets and the Martyrs will envy them for their ranks and nearness to their Lord. " Someone asked, " O RasuuluLLah , who are they, and what kind of deeds do they perform so that we may love Them as well?" RasuuluLLah said, " They are People who love one another in Allah, even though they have no consanguineous ties, money to exchange or worldly business to barter with. I swear by Allah on the Reckoning, their faces will be effulgent lights and they will be raised on Pulpits of Light. They will not be subject to fear when the creation is seized by the awesomeness of the Day of Resurrection, nor will they be subjected with sorrow when the rest of creation will be seized by it." He then recited << Surely, Allah`s Deputies are not subject to fear nor shall they grieve>> (Quran 10:62). 
No Muslims in Town to be Friends With?
Or have they taken (for worship) Auliyâ' (guardians, supporters, helpers, protectors, etc.) besides Him? But Allâh, He Alone is the Walî (Protector, etc.). And it is He Who gives life to the dead, and He is Able to do all things. 42:9 And whoever takes Shaitân (Satan) as a Walî (protector or helper) instead of Allâh, has surely suffered a manifest loss. 4:119

What is the Naqshbandiyya Sufi Order?

By the 10th Century, Sufi's were expected to have recognized spiritual genealogies in the form of continuous chains of Sufis going back to the Prophet (saws) himself and in the 13th Century International Islamic Sufi groups named after founder-figures had developed, for example, Qadiriyya, the Suharawardiyya, the Chistiyya, and the Naqshbandiyya. The Naqshbandi tariqa is a pan-Islamic Sufi lineage of Central Asian lineage, named after Bahauddin Naqshband (d. 1389) (rahmat Allah alayhi), who is buried near Bukhara in present day Uzbekistan. Historically, the Naqshbandiyya can be divided into three stages, each of which is distinguished by a pivotal charismatic figure who developed new spiritual practices and even redefined the identity of the Sufi group.

The first stage, called "the way of the masters" since the time of Khwaja 'Abdulkhaliq Ghujduwani (d. 1179), originated with the Prophet (saws) and Abu Bakr as-Siddiq (radiya Allahu anhu). Bahauddin Naqshband (rahmat Allah alayhi), the founder figure, initiates the second historical stage when the spiritual path was called the Naqshbandiyya.
The third historical stage of the Naqshbandiyya begins with Shaykh Ahmed Sirhindi (d. 1624) (rahmat Allah alayhi). Also called the renewer of the second millennium (mujaddid-i alf-I thani), he represents the most famous of Shaykh Baqibillah's (rahmat Allah alayhi) disciples who redefined Tassawuf's role in the society with the goal of following in the footsteps of the Prophet (saws). Perfect performance of the Islamic religious legal requirements and emulation of Prophetic behavior became the Naqshbandi touchstone of legitimacy for a person who had returned from the spiritual heights/depths.
The conscious modeling of one's inward and outward behavior on that of the Prophet (saws), the inner and outer sunna, became the norm for Naqshbandis. According to Sirhindi (rahmat Allah alayhi), no Muslim can become a protege of God (waliullah) unless he follows the Prophetic example because of the preference of the Prophet (saws) himself who has reached a spiritual level that no other prophet reached.

Tariqa is not something separate from sharia but it is one dimension and its "servant." Shaykh Ahmad Sirhindi Imam Rabbani (rahmat Allah alayhi) said in one of his celebrated letters (maktubat) "The Sharia consists of three parts, knowledge (ilm), deeds (amal), and sincerity (ikhlas)." Until all three are present and realized, sharia cannot be said to be fulfilled. When sharia is fulfilled the pleasure of God Almighty and Exalted results. This is superior to all forms of happiness to be found in this word and in the hereafter. The Sharia is the guarantor of all happiness both in this world and the hereafter. There is no human concern for which he has needs anything beyond Sharia. So Sharia is all inclusive and all-sufficient. The Tariqa by means of which the Sufis are distinguished from the rest of the community is the servant of Sharia, has the function of perfecting its third component, sincerity (ikhlas).
From India the Naqshbandiyya-Mujaddidiyya often spread to numerous parts of the Islamic world by way of Mecca and Medina. Maulana Khalid Baghdadi (rahmat Allah alayhi), after obtaining his initiation in the Naqshbandiyya in India, traveled to the Middle East and established a whole network of successors throughout the region, including Kurdistan, Daghistan, and Anatolia. Shaykh Shamil who led the resistance to the Russians in the North Caucasus for an extremely long period was in the Khalidi sublineage of the Naqshbandiyya.


The Inner Dimensions of Fasting by Imam Ghazali (R.A)

Three Grades
It should be known that there are three grades of fasting: ordinary, special and extra-special. Ordinary fasting means abstaining from food, drink and sexual satisfaction.
Special Fasting means keeping one’s ears, eyes, tongue, hands and feet — and all other organs — free from sin.

Extra-special Fasting means fasting of the heart from unworthy concerns and worldly thoughts, in total disregard of everything but God, Great and Glorious is He. This kind of Fast is broken by thinking of worldly matters, except for those conducive to religious ends, since these constitute provision for the Hereafter and are not of this lower world.

Those versed in the spiritual life of the heart have even said that a sin is recorded against one who concerns himself all day with arrangements for breaking his Fast. Such anxiety stems from lack of trust in the bounty of God, Great and Glorious is He, and from lack of certain faith in His promised sustenance.
To this third degree belong the Prophets, the true awliya and the intimates of God. It does not lend itself to detailed examination in words, as its true nature is better revealed in action. It consists in utmost dedication to God, Great and Glorious is He, to the neglect of everything other than God, Exalted is He. It is bound up with the significance of His words: ‘Say: ‘Allah (sent it down)’: then leave them to play in their vain discussions.’ [al-An'am, 6:91]

Inward Requirements

As for Special Fasting, this is the kind practiced by the righteous. It means keeping all one’s organs free from sin and six things are required for its accomplishment.
See Not What Displeases God

A chaste regard, restrained from viewing anything that is blameworthy or reprehensible, or that distracts the heart and diverts it from the remembrance of God, Great and Glorious is He. Said the Prophet, on him be peace: ‘The furtive glance is one of the poisoned arrows of Satan, on him be God’s curse. Whoever forsakes it for fear of God will receive from Him, Great and Glorious is He, a faith the sweetness of which he will find within his heart.’
Jabir relates from Anas that God’s Messenger, on him be peace, said: ‘Five things break a man’s Fast: lying, backbiting, gossiping, perjury and a lustful gaze.’

Speak Not…

Guarding one’s tongue from idle chatter, lying, gossiping, obscenity, rudeness, arguing and controversy; making it observe silence and occupying it with remembrance of God, Great and Glorious is He, and with recitation of Quran. This is the fasting of the tongue. Said Sufyan: ‘Backbiting annuls the Fast.’ Layth quotes Mujahid as saying: ‘Two habits annul Fasting: backbiting and telling lies.’
The Prophet, on him be peace, said: ‘Fasting is a shield; so when one of you is Fasting he should not use foul or foolish talk. If someone attacks him or insults him, let him say: ‘I am Fasting, I am Fasting!”
According to Tradition: ‘Two women were Fasting during the time of God’s Messenger, on him be peace. They were so fatigued towards the end of the day, from hunger and thirst, that they were on the verge of collapsing. They therefore sent a message to God’s Messenger, on him be peace, requesting permission to break their Fast. In response, the Prophet, on him be peace, sent them a bowl and said: ‘Tell them to vomit into it what they have eaten.’ One of them vomited and half filled the bowl with fresh blood and tender meat, while the other brought up the same so that they filled it between them. The onlookers were astonished. Then the Prophet, on him be peace, said: ‘These two women have been Fasting from what God made lawful to them, and have broken their Fast on what God, Exalted is He, made unlawful to them. They sat together and indulged in backbiting, and here is the flesh of the people they maligned!”

Hear Not…

Closing one’s ears to everything reprehensible; for everything unlawful to utter is likewise unlawful to listen to. That is why God, Great and Glorious is He, equated the eavesdropper with the profiteer, in His words, Exalted is He: ‘Listeners to falsehood, consumers of illicit gain.’ [al- Ma'idah, 5:42]
God, Great and Glorious is He, also said: ‘Why do their rabbis and priests not forbid them to utter sin and consume unlawful profit?’ [al-Ma'idah, 5:63]
Silence in the face of backbiting is therefore unlawful. God, Exalted is He, said: ‘You are then just like them.’ [al-Nisa, 4:140] That is why the Prophet, on him be peace, said: ‘The backbiter and his listener are copartners in sin.’

Do Not…

Keeping all other limbs and organs away from sin: the hands and feet from reprehensible deeds, and the stomach from questionable food at the time for breaking Fast. It is meaningless to Fast — to abstain from lawful food – only to break one’s Fast on what is unlawful. A man who Fast like this may be compared to one who builds a castle but demolishes a city. Lawful food injurious in quantity not in quality, so Fasting is to reduce the former. A person might well give up excessive use of medicine, from fear of ill effects, but he would be a fool to switch to taking poison. The unlawful is a poison deadly to religion, while the lawful is a medicine, beneficial in small doses but harmful in excess. The object of Fasting is to induce moderation. Said the Prophet, on him be peace: ‘How many of those who Fast get nothing from it but hunger and thirst!’ This has been taken to mean those who break their Fast on unlawful food. Some say it refers to those who abstain from lawful food,!
break their Fast on human flesh through backbiting, which is unlawful. Others consider it an allusion to those who do not guard their organs from sin.

Avoid Overeating

Not to over-indulge in lawful food at the time of breaking Fast, to the point of stuffing one’s belly. There is no receptacle more odious to God, Great and Glorious is He, than a belly stuffed full with lawful food. Of what use is the Fast as a means of conquering God’s enemy and abating appetite, if at the time of breaking it one not only makes up for all one has missed during the daytime, but perhaps also indulges in a variety of extra foods? It has even become the custom to stock up for Ramadan with all kinds of foodstuffs, so that more is consumed during that time than in the course of several other months put together. It is well known that the object of Fasting is to experience hunger and to check desire, in order to reinforce the soul in piety. If the stomach is starved from early morning till evening, so that its appetite is aroused and its craving intensified, and it is then offered delicacies and allowed to eat its fill, its taste for pleasure is increased and its !
exaggerated; passions are activated which would have lain dormant under normal conditions.

The spirit and secret nature of Fasting is to weaken the forces which are Satan’s means of leading us back to evil. It is therefore essential to cut down one’s intake to what one would consume on a normal night, when not Fasting. No benefit is derived from the Fast if one consumes as much as one would usually take during the day and night combined.
Moreover, one of the properties consists in taking little sleep during the daytime, so that one feels the hunger and thirst and becomes conscious of the weakening of one’s powers, with the consequent purification of the heart.
One should let a certain degree of weakness carry over into the night, making it easier to perform the (tahajjud) and to recite the praises (awrad). It may then be that Satan will not hover around one’s heart, and that one will behold the Kingdom of Heaven. The Night of Destiny represents the night on which something of this Kingdom is revealed. This is what is meant by the words of God, Exalted is He:’We surely revealed it on the Night of Power.’ [al-Qadr, 97:1]
Anyone who puts a bag of food between his heart and his breast becomes blind to this revelation. Nor is keeping the stomach empty sufficient to remove the veil, unless one also empties the mind of everything but God, Great and Glorious is He. That is the entire matter, and the starting point of it all is cutting down on food.

Look To God With Fear And Hope

After the Fast has been broken, the heart should swing like a pendulum between fear and hope. For one does not know if one’s Fast will be accepted, so that one will find favor with God, or whether it will be rejected, leaving one among those He abhors. This is how one should be at the end of any act of worship one performs.
It is related of al-Hasan ibn Abil Hasan al-Basri that he once passed by a group of people who were laughing merrily. He said: ‘God, Great and Glorious is He, has made the month of Ramadan a racecourse, on which His creatures compete in His worship. Some have come in first and won, while others have lagged behind and lost. It is absolutely amazing to find anybody laughing and playing about on the day when success attends the victors, and failure the wasters. By God, if the veil were lifted off, the doer of good would surely be preoccupied with his good works and the evildoer with his evil deeds.’ In too full of joy to indulge in idle sport, while for one who has suffered rejection laughter will be precluded by remorse.
Of al-Ahnaf ibn Qays it is reported that he was once told: ‘You are an aged elder; Fasting would enfeeble you.’ But he replied: ‘By this I am making ready for a long journey, Obedience to God, Glorified is He, is easier to endure than His punishment.’
Such are the inwardly significant meanings of Fasting.


Mother of the Believers Hadrat Sayyidah Khadija Radi Allahu Ta’ala Anha


Sayyiduna Rasoolullah’s (SallAllaho Alaihi wa Sallam) marriage with Sayyidah Khadija Radi ALLAHu Ta’ala Anha took place about fifteen years before the beginning of the Revelation, he being 25, and she was 40 years old. She was a rich widow and ran a large trade of her own. It was she who offered herself in marriage to the Holy Prophet Muhammad SallAllaho Alaihi wa Sallam who was associated with her in her trading ventures. From the time of her marriage with the Holy Prophet SallAllaho Alaihi wa Sallam till her death, over a period of twenty years, she gave her husband ease of circumstances, and deep love and devotion.

In spite of conspicuous difference in age, Sayyiduna Rasoolullah’s SallAllaho Alaihi wa Sallam love for Sayyidah Khadija Radi ALLAHu Ta’ala Anha never wavered. When death parted her from the Beloved Nabi SallAllaho Alaihi wa Sallam after having shared with him for 28 years the toils and trials of life, especially the first ten years of his Ministry of Prophethood, he deeply mourned her death. Once Sayyidah Ayesha Radi ALLAHu Ta’ala Anha asked him if she had been the only woman worthy of his love. Sayyiduna Rasoolullah SallAllaho Alaihi wa Sallam replied in an honest burst of tender emotion:
"She believed in me when none else did. She embraced Islam when people disbelieved me. And she helped and comforted me when there was none else to lend me a helping hand."

In the heart of the Holy Prophet SallAllaho Alaihi wa Sallam grateful and affectionate remembrance of her remained fresh until the very end of his life. The Holy Prophet SallAllaho Alaihi wa Sallam remained true and loyal to Sayyidah Khadija Radi ALLAHu Ta’ala Anha until he was over 50 years old. This had been the case at a time when polygamy was normal among the Arabs. Moreover, since no male offspring of Sayyidah Khadija Radi ALLAHu Ta’ala Anha survived, he had all the necessary justification to marry another woman considering that newborn daughters were customarily buried alive and male offspring alone regarded as rightful heirs.

Before Sayyiduna Rasoolullah SallAllaho Alaihi wa Sallam announced his Prophethood he had lived 17 years of married life, and thereafter eleven more years without ever thinking of marriage with another woman. He was kind to all her fellows and occasionally sent them gifts.
"Never was I jealous of any of the Prophet’s wives", said Sayyidah Ayesha Radi ALLAHu Ta’ala Anha, "but Khadija, although I never saw her. Her sweet memory never blurred in the Prophet’s SallAllaho Alaihi wa Sallam heart. Once I hurt his feelings on this issue and he replied gravely, ‘Allah SubHanuhu wa Ta’ala has blessed me with her love.’"

Sayyiduna Khadija Radi ALLAHu Ta’ala Anha bore the Beloved Habeeb SallAllaho Alaihi wa Sallam seven children, the first born was named Sayyiduna Qaasim Radi ALLAHu Ta’ala Anho, after whom, according to Arab custom, the Holy Prophet SallAllaho Alaihi wa Sallam received the Kunya "Abul Qaasim" or "the father of Qaasim". Then were born Sayyiduna Tayyab Radi ALLAHu Ta’ala Anha and Sayyiduna Taahir Radi ALLAHu Ta’ala Anhum Ajmaa’een. All of them passed away in their infancy. Amongst the daughters Sayyidah Ruqayya Radi ALLAHu Ta’ala Anha was the eldest, then came Sayyidah Zaynab Radi ALLAHu Ta’ala Anha, Sayyidah Umm Kulthoom Radi ALLAHu Ta’ala Anha and the last and best known of them was Sayyidah Faatima Radi ALLAHu Ta’ala Anha.

Sayyiduna Abdullah bin Ja’far Radi ALLAHu Ta’ala Anha reported that he heard Sayyiduna Ali Radi ALLAHu Ta’ala Anho saying in Kufa that Allah’s Messenger SallAllaho Alaihi wa Sallam said:
"The best of the women of her time was Mariam Radi ALLAHu Ta’ala Anha, daughter of Imran, and the best of the women of her time was Khadija Radi ALLAHu Ta’ala Anha, daughter of Khuwailid. Abu Kuraib said that Waki’ pointed towards the sky and the earth. What this implies is that Mariam Radi ALLAHu Ta’ala Anha and Khadija Radi ALLAHu Ta’ala Anha were best in their respective times not only amongst the creatures of the earth, but of the heaven too."

Sayyiduna Abu Hurayra Radi ALLAHu Ta’ala Anha reported that Sayyiduna Jibra’eel Alaihis Salam came to Allah’s Messenger SallAllaho Alaihi wa Sallam and said:
"Allah’s Messenger! Khadija is coming to you with a vessel of seasoned food or drink. When she comes to you, offer her greetings from her Lord, the Exalted and Glorious, and on my behalf and give her glad tidings of a palace of jewels in Paradise wherein there is no noise and no toil".
This Hadith has been narrated on the authority of Abu Hurayra Radi ALLAHu Ta’ala Anha through another chain of transmitters with a slight variation of wordings.

Sayyidah Ayesha Radi ALLAHu Ta’ala Anha reported that Allah’s Apostle SallAllaho Alaihi wa Sallam gave glad tidings to Sayyidah Khadija bint Khuwailid Radi ALLAHu Ta’ala Anha of a palace in Paradise. Sayyidah Ayesha Radi ALLAHu Ta’ala Anha further reported:
"Never did I feel jealous of any woman, as I was jealous of Khadija Radi ALLAHu Ta’ala Anha. She had died three years before the Holy Prophet SallAllaho Alaihi wa Sallam married me. I often heard him praise her, and his Lord, the Exalted and Gracious, had commanded him to give her the glad tidings of a palace of jewels in Paradise, and whenever he slaughtered a sheep he presented its meat to her female companions".
In another Hadith, Sayyidah Ayesha Radi ALLAHu Ta’ala Anha added:
"I annoyed him one day and said, ‘It is Khadija Radi ALLAHu Ta’ala Anha only who always prevails upon your mind’. Thereupon, Allah’s Messenger SallAllaho Alaihi wa Sallam said, ‘Allah SubHanuhu wa Ta’ala Himself had nurtured Her love in my heart.’"
Sayyidah Ayesha Radi ALLAHu Ta’ala Anha reported that Allah’s Messenger SallAllaho Alaihi wa Sallam did not marry any other woman till Sayyidah Khadija’s Radi ALLAHu Ta’ala Anha death. The point is why did Allah’s Messenger SallAllaho Alaihi wa Sallam not marry during the lifetime of Sayyidah Khadija Radi ALLAHu Ta’ala Anha but, after her sad demise, he married several wives. The fact is that the Holy Prophet of Islam SallAllaho Alaihi wa Sallam married all his wives from the point of view of religious necessity.
At the age of twenty-five, he married Sayyidah Khadija Radi ALLAHu Ta’ala Anha who was forty and she remained with him for the quarter of a century as a great source of strength and consolation to him. During this period the Holy Prophet SallAllaho Alaihi wa Sallam was busy in instilling in the minds of the people the fundamentals of faith, Oneness of Allah SubHanuhu wa Ta’ala, Apostlehood of Muhammad SallAllaho Alaihi wa Sallam, life after death. He did not feel the necessity of marrying another lady because it was only in the matter of faith and belief that he had to strive hard with mankind.

After his migration to Madinatul Munawwara when the Islamic society was established and the Muslims were required to conform their personal and social behaviour to the teaching of Islam, revelations for practical guidance in all walks of life came from Almighty Allah SubHanuhu wa Ta’ala. This had to be explained in various places and in different spheres by the life examples of the Holy Prophet SallAllaho Alaihi wa Sallam. There was not one problem but numerous problems and most of them were social which needed solutions at every step. Thus, it was felt that a group of women should be trained in Islamic ideals and it was done through the wives of Sayyiduna Rasoolullah SallAllaho Alaihi wa Sallam. It was not an ordinary work, but an important task of vast magnitude, which required the sweat, and labour of so many pious souls and these were the noble wives of the Holy Prophet of Islam SallAllaho Alaihi wa Sallam.



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