Archive for September, 2014

The world is like a prostitute

Posted: September 30, 2014 by kashmirsufis in Sayings

O friend! The world is almost like a prostitute who being faithful to none daily offers her body to envy imprudent man and turns her back on the prudent, she entices them into false hopes and destroys them mercilessly. Sometimes, she involves even friends into pain and anguish, and sometimes asks them to exhibit patience while suffering the pangs of separation. One who is entagled in the world will face numerous dangers or prosperity (one has to make a choice between the pleasures of this world and the prosperity of Hereafter) depending upon his own behaviour: whether he struggles for Allah’s succour or for his sensual pleasure. This ephemeral world is a mesh that entangles within itself all the imprudent and unlucky and restrains them from seeking or attempting to seek Allah’s pleasure. He alone is wise who is not enticed by the fleeting fantasies of this impure and unclean world, nor relies on his age, and who fears Doomsday of judgement and does not remain unmindful of the disgrace and shame of the Day of judgement. Such a person never makes his life a cause of eternal loss as he always gets admonitio from the fate of proud people.
~Epistles of Mir Syed Ali Hamdani rahimahumullah~


Dear friend, be afraid of the devil of sensual desires and bad companions, and save yourself from disgrace and humiliation on the ‘Day’ when ”neither wealth nor sons will avail”. Do not be influenced by the thankless and ungrateful in order to supress your weak subjects, and do not dare to resort to resort to the commision of a crime, howsoever trivial it may be; and do not make the respite and recreation of a few days in this world the cause of perpetual torture in eternal life. This will only lead to the loss of elevated stages of bliss meant for the devotess, believers and religious people.
~Epistles of Mir Syed Ali Hamdani~

The true lover finds the light only if, like the candle, he is his own fuel, consuming himself.
Mesmerized by the sonorous voice of the devotees reciting the verses of Awraad- ul-Fatehah,
Subhanaka Ma Abadnaka Haqa Ebadika
Subhanaka Ma Arafnaka Haqa Marifatiqa
Subhanaka Ma Zaraknaka Haqa Zikrika
Subhanaka Ma Shakarnaka Haqa Shurika……..
A gifted work of Amir-e-Kabir, Mir Ali Sa’ani (r.a) who is popularly known as Qutub-e-Zaman, Sheikh-e-Salikan-e-Jehan, Qutub-Ul-Aktab, Moih-Ul-Ambiya-o-Ul-Mursaleen, Afzal-Ul-Muhaq-e-qeen-o-Akmal-Ul-Mudaq-e-qeen, Al-Sheiyookh-Ul-Kamil, Akmal-Ul-Muhaqqiq-Ul-Hamadani but in Kashmir the great saint is prominently known as Shah-i-Hamdan. Regarding Amir-e- Kabir’s birth day, there are so many versions. It is 12, Rajab-Ul-Marjab 714 Hijri (12th October 1314) for some and to others is 12, Rajab 713 (12th October 1313).The former date appears more credible. He belonged to theKibroyabranch( the founder of this Order is Sheikh Najamud din Kubravi) of the Suharawardy Order and received the role of the spiritual heir from Sheikh Abul Miamin Najam- Ud- din Muhammad-bin-Mohammad Azani. Syed Ali Hamdani (r.a) was engaged in the spiritual training of his followers, he used to preach, counsel and train them according to Sharia for almost twenty years in his native land Khatlon.It is situated in the southwest of the country, between the Hisor (Gissar) Rangein the north and the Panj Riverin the south and borders on Afghanistanin the southeast and on Uzbekistanin the west. During Soviet times Khatlon was divided into Kurgan-Tyube (Qurghonteppa) Oblast(Western Khatlon) – with the Kofarnihonand Vakhshriver valleys – and Kulob Oblast(Eastern Khatlon) – with the Kyzylsu and Yakhsuriver valleys.Shah Hamadan was a Multi-dimensional personality. He was a social reformer and a religious scholar besides a warrior. He quarreled with Amir-e-Temur and with seven hundred Syeds reached to Kashmir, during the reign of King Shahab-Uddin.His two followers namely Syed Taj Uddin Samnani and Mir Syed Hasan Samnani were deputed to stock of the situation in Kashmir. The ruler of Kashmir became the follower of Mir Syed Hasan Samnani and because of the Kings concurrence he entered Kashmir with a large following. He visited first during the reign of Sultan Shahab Uddin in 774 Hijri, in 781 Hijri, he visitedsecond time during the period in office of Qutub Uddin. His thirdvisit was in 785 Hijri.
His room where he stayed for the first time is named as Khanqah-e-Mualla rose by Sultan Sikandar from 1394 to 1417 AD. The building is a beautiful model of wooden architecture of Kashmir, with engravings on walls. The Khanqah is blessed with the sacred relics include the Prophet’s(SAW) flag, the pillar of the Prophet’s(SAW)tent, and Shah Hamadan’s walking stick. During his life the place acquired the distinction of being the center of the spiritual light. The shrine stands on the bank of the river Jehlem . It was originally built in 1395 A.D to memorialize the visit of Mir Sayyid Ali Hammadani, it was destroyed by fire in 1479 and 1731 A.D. It was rebuilt by Abdul Barkat Khan in 1732 A.D. and since then stands as a landmark in the city. The walls are entirely covered with wooden panels of geometrical design and ceiling is supported in the centre by four wooden columns ornamented with wooden pieces in fish-bone pattern .The shrine is a mix of Nepali (exterior architecture – roof) and local Kashmiri art (green paper mache) on the shrine’s wall.
It is said that Shah Hamadan bequeathed his son Mir Muhammad Hamdani (r.a) that he would continue the mission and not leaves Kashmir. He also gave two letters to Maulana Sirahi with the instructions to hand them over to Khawaja Ishaq Khatlani and Noor Uddin Jafar Badakhshi after his death. These two holy men went to see Mir Muhammad Hamdani to console him on his father’s death that demanded the two documents from them. Khawaja Khatlani handed him over the will but kept the document of the heir apparent with the remark that he would do so only when he proved himself capable of it. This transformed him internally, spent three years with the Khawaja Sahib, and later learnt intrinsic conduct from Noor Uddin Jafar Badakhshi. Having been qualified for the post, he succeeded to the seat of his father.
Shah Hamadan’s greatest contribution according to Daira-e-Maarif-e-Islam was the character building of the people to liberate them from the fear of the new system and their love for the older one. He imbibed true awakening and taught the Shairah. Orders of the Shairah were made popular and people were inspired to learn more about Islam. For purpose of building the character of the Muslims he practiced truthfulness and fearlessness.Syed Ali Hamdani (r.a) among his followers like :Noor Uddin Jafar Rustaq Bazari Badakhshi, Khawaja Ishaq Khatlani, Sheikh Qiwam Uddin Badakhshi, Mir Syed Husain Samnani, Mir Rukn Uddin, Syed Fakhar Uddin, Qutub-e-Amjad Syed Muhammad Qureshi, Syed Ahmad Qureshi, Syed Muhammad Aziz Ullah, Syed Muhammad murid, and Pir Muhammad Qadri was regarded and treated with enormous admiration.
Among scholarsMir Syed (r.a) is not only popular in terms of his mysticism but his scholastic works like: Risalah Nooriyah, Risalah Maktubaat, contains Amir-i-Kabir’s letter, Dur Mu’rifati Surat wa Sirat-i-Insaan, discusses the bodily and moral features of man, Dur Haqaa’iki Tawbah, deals with the real nature of penitence, Hallil Nususi allal Fusus, is a commentary on Ibn-ul-‘Arabi’s Fusus-ul-Hikam, Sharhi Qasidah Khamriyah Faridhiyah, is a commentary on the wine-qasidah of ‘Umar ibn ul-Fariz who died in 786 A.H, Risalatul Istalahaat, is a treatise on Sufic terms and expressions, ‘ilmul Qiyafahor Risalah-i qiyafah is an essay on physiognomy. Dah Qa’idahgives ten rules of contemplative life, Kitabul Mawdah Fil Qurba, puts together traditions on affection among relatives, Kitabus Sab’ina Fi Fadha’il Amiril Mu’minin, gives the seventy virtues of Hazrat ‘Ali. Arba’ina Amiriyah, is forty traditions on man’s future life, Rawdhtul Firdaws, is an extract of a larger work entitled, Firdawsul Akhyaar, by Shuja-ud-Din Shiruyah, Manazilu Insaaliqin, is on Sufi-ism, Awraad-ul-Fatehah, gives a conception of the unity of God and His attributes, Chehl Asraar (Forty Secrets), is a collection of forty poems in praise of Allah and The Prophet (SAW),Zakhirat-ul-Muluk, a treatise on political ethics and the rules of good government.
On return from his third visit to Kashmir he reached Kinar via Pikhanli , he fell ill there and died after five days on 6, Zil Haj 786 Hijri.

– Abdullah bin ahmed(son of Imam Ahmed) says :
“.. I saw my father holding a strand of the Prophet’s hair (peace be upon him), and he placed it on his mouth kissing it, and I know, I saw him placing it on his head or his eye. Then he dipped it in water and drank it, seeking cure from it. I saw him taking a bowl of the Prophet(peace be upon him) which Abu Ya’qub ibn Isma’il ibn Sulayman ibn Ja’far sent to him. He washed it in a cistern of water, and then drank from it…” (1)
– While narrating ,how he was flogged ,Imam Ahmed bin Hanbal says :
“…So I was dragged off and my outer garment was removed. I had a hair from the hair of the Prophet (peace be upon him) in the sleeve of my shirt,so Ishaaq ibn Ibraaheem turned to me and said, ‘What is this small pouch?’ I said, ‘A hair from the hair of Allah’s Messenger (peace be upon him),‘ some of them rushed to tear the shirt away from me, (but) al-Mu’tasim said, ‘Do not tear it.’ So it was taken off and I think that the shirt was not ripped off because of the hair….” (2)
– Hanbal narrated that, “One of the sons of al-Fadl ibn ar-Rabee’ gave three hairs to Abu Abdullah(Ahmed bin Hanbal) whilst he was in prison, and said, ‘These are from the hairs of the Prophet (peace be upon him).’ So Abu Abdullah(Imam Ahmed) instructed at the point of death that a hair should be placed upon each of his eyes, and one upon his tongue. So that was done when he died.” (3)
~ Imam Bukhari’s love for and Tabarruk from Prophet’s Hair ~
” Imam Bukhari had the hair of Prophet(peace be upon him) with him , which he had kept in his clothes . ”
[ Muqaddimah Fath ul Bari , 1/505 ]

To Strive Like Imam Suyuti

Posted: September 24, 2014 by kashmirsufis in Miscellaneous

To Strive Like Imam Suyuti.

The Scholars on Nalayn Nabiy

Posted: September 24, 2014 by kashmirsufis in Miscellaneous

Imam Ahmad al-Maqarri al-Tilimsan
Notes from Imam Ahmad al-Maqarri al-Tilimsani’s voluminous book on the Radiant Sandal of the Prophet, May Allah shower peace & blessings on Him
In Arabic the Prophet’s sandal is known as ‘Na’l al-Nabiiy.’
The Prophet’s sandal is an amulet full of bliss, peace and serenity. At time of stress and grief one should place it on their heart and eyes for its luminous effects.
It is a cure for the ill, pathway to relief for those in anguish, healing for the pregnant woman at time of birth, strong against the evil eye, and a symbol of security and protection for ships at sea, property from loss, house from burning, caravans from hostile attacks. People would use the Sandal image for the aforementioned reasons and also for a means of achieving immense blessings in the stations of this world and the hereafter.
From those who drew an image of the blessed Sandal, approved its miraculous blessings and served it from the Hadith Masters were Ibn Asakir & his student Badr Fariqi, Hafiz Zayn al-Din Iraqi & his son, Imam Sakhawi and Imam Suyuti from the east. It is well known that the following scholars of Morocco were foremost in drawing the image (Ar. Mithal/Naqsh) since they did not have the real thing, Ibn Marzuwq, Abu Bakr Ibn al-Arabi, Hafiz Abu al-Rabee’, Hafiz Abu Abdullah bin al-Ibar, Ibn Rashedd al-Fahri, Ibn Jabir Aashi, Ibn al-Bara al-Tuwsi, Abu Is’haq al-Undlusi. Ibn Asakir took it from the Moroccan Ibn al-Haaj and all hadith scholars thereafter took it from him.
The tribe of Ibn al-Hadeed preserved the Sandals and then they were kept in Jami’ah Ashrafiyyah, Damascus. Moroccan travellers such as Ibn al-Rasheed came to Damascus and drew images to take back for the people.
May Allah enlighten their graves with His light and reward them for their efforts.
The attention given to the noble sandals is not an innovated matter.
Imam Yusuf al-Nabhani
Verily I serve the image of the Sandal of Mustafa . That I shall live under its shadow in both worlds.
[Sa’d] Ibn Masud was in the service of His Sandal. And I am fortunate by serving its image.
I dust the Sandal image with the whiteness of my beard. Since the Prophet fastened the band that passed between His toes.
It is not for the image that my heart is longing. Yet it yearns for the one who wore this Sandal.
We are lowered by awe to honour this Sandal. And whenever we lower before it we are raised.
So place it on the highest shelf! For indeed in reality it is a crown and only outwardly a Sandal.
Nur ad-Din Abd ar-Rahman Jami (1414-1492) – The Great Naqshbandi Sufi Scholar and Poet
Tanam Farsooda jaa para
Ze Hijra Ya Rasul Allah
Dillam Paz Murda Aawara
Ze Isyaa. Ya Rasul Allah
My body is dissolving in your separation
And my soul is breaking into pieces. Ya Rasul Allah!
Due to my sins, My heart is weak and becoming enticed. Ya Rasul Allah!
Choon Soo’e Mun Guzar Aari
Manne Miskeen Zanaa Daari
Kunam Ja. Ya Rasul Allah!
When you pass by me
Then even in my immense poverty, ecstatically,
I must sacrifice my soul on your blessed sandal. Ya Rasul Allah!
Ze Jaame Hubb To Mustam
Ba Zanjeere To Dil Bustam
Nu’mi Goyam Ke Mun Bustum
Sukun Daa. Ya Rasul Allah
I am drowned in the taste of your love
And the chain of your love binds my heart.
Yet I don’t say that I know this language (of love). Ya Rasul Allah!
Ze Kharda Khaish Hairaanam
Siyaa Shud Roze Isyaanam
Pashemaanam, Pashemaanam,
Pashemaanam. Ya Rasul Allah!
I am worried due to my misdeeds;
And I feel that my sins have blackened my heart. Ya Rasul Allah!
I am in distress! I am in distress! I am in distress! Ya Rasul Allah!
Choon Baazoo’e Shafaa’at Raa
Khushaa’I Bar Gunaagara
Makun Mahruume Jaami Raa
Daraa Aan. Ya Rasul Allah
Ya Rasul Allah! When you spread your hands to intercede for the sinners,
Then do not deprive Jaami of your exalted intercession.

‘O friend! Be thankful (to God) in whatever comes your way because gratelfulness increases comfort and blessings. If you cannot be thankful, then be pleased with the will of God, as submission to the will of God will lead you to prosperity, freedom and contentment. But if you cannot be pleased (with the will of God) then at least be patient because impatience leads to nothing but Hell.’ From Epistles of Mir Syed Ali Hamdani (qadasallahu sirahu)