Archive for February, 2014

Posted: February 25, 2014 by kashmirsufis in Sayings
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“The body is purified by Water, Nafs by Tears, Intellect is purified by Knowledge and Soul is purified with Love.”
~ Imam Ali Ibn Abi Talib Radī’Allāhu anhuSallu Allal Habib Sallallaho Ta’ala Ala Muhammad ﷺ !!


Salafi Fabrication in Bukhari English Translation

Posted: February 12, 2014 by kashmirsufis in Najdi

Salafi Fabrication in Bukhari English Translation.

The Greatest Imam | Sayyiduna Imam al-Aa’zam Abu Hanifa Radi Allahu Anhu‏.

Take your children, at the age of four, five, six to masjids, teach them the adab of the masjid, expose them to the light, take them to visit the Awliya, to be in the presence of the Awliya, maybe one dua from one Wali can make them happy till the end of their lives. – Sayyiduna Shaykh Muhammad Al-Yaqoubi

1384 AD is considered a historical year for Kashmir because in this year the great Saint and Sufi ,religious scholar, creative and multitalented writer and missionary and voyager for the cause of Islam, Mir Syed Ali Hamdani ( RA) popularly known as Amir-i-Kabir and Shah-i-Hamdan, sanctified the terra firma of Kashmir by his presence to spread the religion of Islam everywhere in Kashmir and enthuse the populace with the true spirit of the complete way of life. The advent of the great saint harbingered the dawn of a new era in the sense that the socio- political situation of Kashmir took an earth-shattering turn and a forceful process of socio- cultural transformation began to emerge as a result of his onslaught on all kinds of social, political and cultural ills.
Mir Syed Ali Hamdani (RA) was born on Monday, 12th of Rajjab, 714 A.H. (1314 A.D.) at Hamdan in Persia. His father’s name was Syed Shihab- ud- Din, an Allavi Syed and an important official in Hamdan. His mother’s name was Saiyadnah Fatimah whose lineage can be traced back to our beloved Prophet (SAW). He received his early education from his maternal uncle Saiyid Ala – ud – Din, a great saint of his era. He memorized the whole Quran (Hafiz-i-Quran) in his early boyhood and studied Islamic theology and learnt and educated himself with the learning of Tasawuff under the supervision of his maternal uncle Syed Ala-ud-Din. Later, he became the spiritual disciple of Sheikh Sharaf –ud- Din who advised him to complete his education by extensive travels to foreign lands. As a result of this, Mir Syed Ali (RA) undertook many travels which covered a period of twenty one years and remained and enjoyed the company of many mystics and divine personages of the age. He traveled around the world three times and interacted with one thousand and four hundred saints. He authored more than one hundred and seventy books. The three books, Zakirat-ul-Maluk, Risala-i-Maktubat and Ghayatul-Makan, are the most prominent and contain an account of his experiences and ideas. The first book emphasizes upon the principles which ought to be the guidelines of a Muslim ruler. The second is a collection of his letters to the different rulers offering guidance on political issues and the third stresses that the people absorbed in materialistic and worldly pursuits can not carry the difficult task of being a Sufi.
The great Saint espoused the policy of attracting and stirring the ruler and his nobles to recognize Islam as their way of life because he was of the firm conviction that the common masses followed the demeanor and mores of their rulers. And, he also preferred to convert the people to Islam in the City or Shahr because the cities played a great makeup for the social amend. Mir Syed Ali Hamdani converted an enormous number of people in the vale. It is has been instituted that he did not only fetch the Sultan and his nobles like Magrays, Ganaies, and Chandans into frontiers of Islam but he also thrived in inspiring the great Guru of Kali Mandir, Srinagar and his thousands of followers to embrace Islam. His moral and spiritual maneuver played a great role in changing the demographic character of Kashmir and he was successful in pushing the Brahmincal influence to its last leg and made a large number of Hindus belonging to different castes to accept Islam. His influence on the Kashmiri society was due to his accessibility to all and the unique qualities which attracted the attention of everybody including the Hindus. He was a symbol of equality, justice and unity and his Khanqah was open for everybody from the king to the poorest in the society. His introducing the tradition of Zikir of Aurad-i-Fathiya had the aim to blend the dissimilar sections and groups of the society. The great saint is the architecture of our society who freed us from the idol worship.

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Dr Javid Iqbal

On October, the 9th 2013, Anjumn-e-Himayat-e-Islam (a premier religious organization) organized a seminar in Ibn Khaldun auditorium of Kashmir University to commemorate Hazrat Shah-e-Hamadan on his URS (an annual remembrance). The theme was Shah-e-Hamadan—Nizam-e-Tahzib-ul-Iklaq (Shah-e-Hamadan—civilization based on morals). A galaxy of prominent persons—jurists, academicians, columnists, writers, religious scholars participated. The excerpts of the paper I presented on the auspicious occasions follow.
How does Amir-e-Kabir Mir Syed Ali Hamdani (RA) relate to issues that concern humanity, probably nothing explains it in as fine a manner and with as deft a touch as exhibited by the art of Allama Iqbal (RA). The art in Persian poetic form, the finest medium of human expression encompasses the entire spectrum of Amir-e-Kabir’s thought. Allama Iqbal’s ‘Javid Nama’ is marked by the magnificence of its literary form, its comprehensiveness, its interaction with a galaxy of literates, soldiers of fame and spiritualists of yore. The poetic treatise has a comprehensive Kashmir related poem captioned ‘Ziyarat-e-Amir Kabir Mir Syed Hamdani and Mulla Tahir Ghani Kashmiri’ the two Persians who enriched the tale of Kashmir, Ghani with his poetry added colour. He made Kashmir his home. Originally a Khorasani (from Khorasan province in Iran—bordering Afghanistan) in Persian literature, he got immortalized as Ghani Kashmiri.
Allama Iqbal praises Shah-e-Hamdan as Salar-e-Ajam (leader of Persians) the one who shaped Kashmir’s destiny and blessed the heavenly vale with knowledge (Alim) industry (Sanat) civilizational morality (Tahzib) and religion (Deen) and remained a consultant of sages and kings. He is related to have guided Sultan Shuhab-ud-Din (1354-1373 A.D) in statecraft. Shawl industry, carpet weaving, wood-crafts were started, as Amir-e-Kabir (RA) with 700 Iranian nobles blessed the vale. In the realm of knowledge, Allama Iqbal relates the scholarly background of Shah-e-Hamadan. His ancestors, reveals Iqbal, were teachers of famed Imam Ghazali (1058-1112 A.D). Imam Gazali’s classic view that faith being inherently logical does not need substantiation applied brakes on neo-Platonic and Aristotelian concepts that knowledge flows from reason. Imam Ghazali (Gazelez for occident) called the Greek philosophy as ‘Incoherence of Philosophers’.
Amir-e-Kabir a few centuries later took cue from the take of Imam Ghazali that faith is the predominant factor; however for the ones with faith, the nature reveals itself with abundance of reason. Nothing remains a secret as the elements that form nature fall in place one by one. Shah-e-Hamadan in a consoling advisories soothes Iqbal’s fears in session after session of fervent questioning…May I tell you a secret, while physical self withers, spiritual self sparkles like a pearl, hence it may remain distinct as the pure ought to remain distinct from impure. The power of the spirit is unparalleled, nothing may be compared to it, and it may look caged, which in fact it isn’t. Give it free play instead of suppressing it, doing that would widen the horizons. Material needs may be kept subservient to spiritual needs. Beauty lies in discovering the inner self, like the star of the night it sparkles, ugliness engulfs the one who fails to do it. Not realizing the self amounts to non-existence and caging of spirit, realizing it means getting hold of the self and freeing the spirit. Going beyond self preserves the spirit, self-interest kills it.
Iqbal (Zinda-e-Roud—the assumed name in Javid Nama that implies a live stream) gets into another interactive session with Amir-e-Kabir. In a query of general nature, he asks why good and bad is fashioned the way it exists in universe and the task of human beings rendered difficult in choosing between the two. The creator asks for good deeds, while making the ‘Satan’ as powerful as he is. Iqbal seeks an answer; assured that the one who has untied so many knots would provide it. Amir-e-Kabir says that anyone versed with living meaningfully knows how to make a distinction between what is beneficial and what is harmful. Becoming a partner in satanic endeavours is a disgrace, fighting it adds to grace. Satanic tendencies have to be overcome, as you are sword and the Satan the element of sharpening the sword (Sung-e-Fasan in Persian—the stone on which the sword is sharpened). We are indeed living in a society with many satanic manifestations—corruption, nepotism and an array of social customs eating into vitals of economy and disturbing social order.
The question remains that could we ever build a civilization based on morals without a sound political order? Governance in east or west, says Amir-e-Kabir could either be by the willing participation of the governed or by suppressive order. Obeisance could only be to paid to Allah (swt) and the messenger…Prophet Mohammad (pbuh) and also the one amongst you duly elected [Minkum in Quranic text alluding to chapter 59, verse (Ayah) 4]. An order of governance outside the prescribed format may not be acceptable. Setting up the desired order may entail deft handling of war and peace, of order and disorder. Good governance is not a purchasable commodity, purchasing it may be akin to purchasing highly fragile chinaware. Ideal governance springs from experience of exercising it and is akin to Cyrus’s goblet of wine [Cyrus (Jamsheed) was the ancient king of Iran; Jam-i-Jam (Jamsheed’s goblet of wine] symbolizes the accumulated experience in governance in oriental (mainly Persian) lore.
By quoting the governing skills of Cyrus the great, while presenting the Islamic viewpoint on governance, it is apparent that governance which is consistent with the spirit of Islamic governance finds favour with the thinking of great Islamic scholars. There is a common vein running in the take of Imam Ghazali, Maulana Rumi, Amir-e-Kabir Mir Syed Ali Hamdani and Allama Iqbal. Governance…proper, with precision to provide services to the governed has had a common refrain from concept of ideal state devised by Plato—a state where a philosopher statesman may rule. Islam perfected the ideal state—the republic of Medina reflected it. Wherever Islamic sages like Amir Kabir Mir Syed Ali preached, they attempted to set-up a state on those very lines.
Amir-e-Kabir means a lot to Kashmir, generations have paid their tribute, and generations to follow would remember him. The best tribute however would remain to work for the state, the sages dreamt of, and the state actualized by the likes of Amir-e-Kabir. He had multiple attributes; stabilizing polity of Kashmir would remain the prime one.
Yaar Zinda Sohbat Baqi (Reunion is subordinate to survival)

Sheikh Abdul Qadir Jilani (Radiallahtala ahu) performed his first Hajj in the prime of his youth.
It is recorded in the distinguished book “Azkaarul Abraar” that al-Ghawth al-A’zam (Radiallahtala ahu) stated:

I performed my first Hajj in the prime of my youth. On my journey for Hajj, I came to the ‘Tower of Quroon’, where I met Sheikh Adi bin Musaafir (Radiallahtala ahu). He was also very young during this time. He asked me if he could accompany me on my journey. I happily agreed. Thus, we both began to travel together.
After some time, I saw an Abyssinian woman in a veil standing in front of me and looking at me very attentively. She then asked my name and origin. I replied by giving her my name and old her that I was from Jilan. She then said, ‘O Young man! You have made me tired searching for you. I was in Abyssinia when I was spiritually informed that Almighty Allah has filled your heart with His Noor (Light) and has blessed you with such excellence that no other Wali Allah has ever received.
After I was informed of this, I left in search of you. Now that I have seen you, my heart desires that I should travel with you today and make Iftaar with you. When evening came, I saw that a tray descend from the skies. On this tray were six rotis, gravy and vegetables.
When the Abyssinian woman saw this she said, ‘O Allah! You have protected my respect. Usually You send two rotis for me every night, but today You sent enough for all three of us. After we had eaten, the tray ascended into the skies, and another tray descended with three containers of water. This water was sweet and delicious and I have never before nor since tasted such water. After this, the lady left.
Sheikh Musaafir and myself continued our journey till we reached Makkah al-Mukarramah.
Once, while making Tawaaf in the Haram, the Noor of Allah descended on Adi bin Musaafir causing him to fall unconscious. By looking at him, it seemed as if he had passed away. I was still going towards…