Archive for February, 2015

The friends of Allah are created to remove
difficulties (Dafi’ al-Balaa’)
(1) ‘Abdullah ibn ‘Umar radiyallahu ta’ala ‘anhu narrates that Rasulullah
sallallahu ‘alaihi wasallam said:“Indeed Allah relieves difficulties for 100 neighbours due to a pious Muslim living near them”.[al-Mu’ajjam al-Kabir, Tabrani; Mu’alim, Baghawi]
(2) Rasulullah sallallahu ‘alaihi wasallam said: “If it were not for those servants of Allah who offer Salah and milk drinking children and four-legged grass eaters, then surely Allah would punish you and it would be a strong punishment”.[Sunan Bayhaqi; Tabrani]
(3) Sa’d bin Abi Waqqas radiyallahu ta’ala ‘anhu narrates that Rasulullah
sallallahu ‘alaihi wasallam said:“It is only due to your elders that you are given help and sustenance”.[Bukhari]
(4) ‘Ubada radiyallahu ta’ala ‘anhu narrates that Rasulullah sallallahu ‘alaihi
wasallam said: “There are 30 Abdal in my ummah. It is only due to them that the world
continues. It is only due to them that rainfall occurs for you and it is only due
to them that you receive help”.[al-Kabir, Tabrani]
(5) ‘Ali al-Murtada radiyallahu ta’ala ‘anhu narrates that Rasulullah sallallahu
‘alaihi wasallam said: “There are 40 Abdal in Sham (Syria). When one dies, Allah replaces him with another. It is only because of them that rain falls and only due to them that
enemies are defeated. It is because of them that punishment is waived from
the people of Sham”.[Ahmad]
(6) ‘Awf ibn Malik radiyallahu ta’ala ‘anhu narrates that Rasulullah sallallahu
‘alaihi wasallam said: “The Abdal are in Sham. It is due to their barakah that people get help and it is only due to them that sustenance is provided”.[al-Kabir, Tabrani]
(7) Anas bin Malik radiyallahu ta’ala ‘anhu narrates that Rasulullah sallallahu
‘alaihi wasallam said: “The world will never cease to have at least 40 awliya (saints) who will be
similar to Sayyiduna Ibrahim Khalil Allah ‘alaihis salam. It will be due to them that you will get rainfall and due to them that you shall receive help”.[al-Awsat, Tabran]
(8) Abu Huraira radiyallahu ta’ala ‘anhu narrates that Rasulullah sallallahu ‘alaihi
wasallam said:“Thirty people who will be similar to Ibrahim ‘alaihis salam will always
remain on the Earth. It is thanks to them that your pleas will be heard and due
to their barakah that rainfall will happen”.[ibn Hibban fi Tarikh]
(9) ‘Abdullah ibn Mas’ud radiyallahu ta’ala ‘anhu narrates that Rasulullah
sallallahu ‘alaihi wasallam said:“There shall always be 40 men in my ummah whose hearts will be similar to the heart of Ibrahim ‘alaihis salam. Allah will remove difficulties from the
people due to them. Their title will be Abdal”.[Abu Nu’aym fi Hulya]
(10) Anas radiyallahu ta’ala ‘anhu narrates that Rasulullah sallallahu ‘alaihi wasallam said: “When Allah wishes to do good with a person, He uses the person to remove
difficulties from the people”.[Shu’b al-Iman, Bayhaqi]
(11) ‘Abdullah ibn ‘Umar radiyallahu ta’ala ‘anhu narrates that Rasulullah
sallallahu ‘alaihi wasallam said: “There are some people of Allah whom Allah selects so that they may remove difficulties from the creation. People in a bad state will come to them for their
needs. Such people are free from the punishment of Allah”.[al-Kabir, Tabrani]
(12) Anas radiyallahu ta’ala ‘anhu narrates that Rasulullah sallallahu ‘alaihi
wasallam said: “When Allah wishes to do good with a person, He makes the person towards
whom people turn for their needs”.[Musnad al-Firdaus]
(13) ‘Abdullah ibn Mas’ud radiyallahu ta’ala ‘anhu narrates that Rasulullah
sallallahu ‘alaihi wasallam said: “There are 300 friends of Allah in the creation whose hearts are like that of Prophet Adam ‘alaihis salam. There are 40 whose hearts are similar to the
heart of Musa ‘alaihis salam and 7 whose hearts are similar to the heart of Ibrahim ‘alaihis salam. There are 5 whose hearts are like that of Jibra’il and 3 whose hearts are like that of Mika’il and one whose heart is like the heart of Israfil. When he (whose heart is like Israfil) dies, then one of the three whose heart is like Mika’il replaces him and one of the five (whose hearts are like
Jibra’il) replaces him. One of the seven replaces one of the five, one of the forty replaces one of the seven and one of the three-hundred replaces one of the forty and a normal Muslim replaces one of the three-hundred. It is due to these 356awliya that creation are given life and killed, due to them rain falls, vegetation grows and difficulties are removed”.[Abu Nu’aym fi Hulya; ibn Asakir]
These sayings from the scholars demonstrate that the powers which Allah bestows upon
his Awliya are not restricted to this world but continue after their demise because when
Their sainthood is intact, its effects will be.

علم کا معنی ہے جاننا ۔ یقین کا معنی ہے کسی ایک نقطہ پر جم جانا مکمل یکسوئی کے ساتھ ۔ اس (علم ) کی مثال یوں ہے کہ ایک گھڑا ہے ، دور پڑا ہے ۔ فقط یہ علم ہے کہ اس میں پانی ہے ۔ اس کو آنکھوں سے پاس جا کر نہیں دیکھا ۔ فقط علم کی حد تک ہے ۔ اس میں کوئی اور چیز ہو سکتی ہے ۔تو فقط جاننے کی حد تک معلوم ہونا ، یہ علم الیقین ہے کہ اس میں پانی ہے ۔اور جب نزدیک جا کراس کو آنکھوں سے دیکھ لیا کہ اس میں پانی ہے تو یہ عین الیقین بن گیا۔لیکن مکمل بات اب بھی نہیں کہ دیگر مائعات پانی سے مماثلت رکھتی ہیں کہ وہ پانی کی طرح ہوتی ہیں۔ مگر دیکھنے سے یہ پتہ چلا کہ کوئی مائع ہے اور پانی بھی ہو سکتا ہے ۔ لیکن جب اس کو چکھ لیا ، پھر مکمل یقین ہو گیا کہ یہ واقعتا پانی ہے ۔ اسے حق الیقین کہتے ہیں کہ یقین تو پہلے بھی تھا ، جاننے کی حد تک ۔ دیکھ کر بھی مکمل نہ ہوا ۔ مگر جب اس کو چکھ لیا ، ذائقہ محسوس ہو گیا ، جاننے کا حق ادا ہوا تو حق الیقین بن گیا ۔
جب مرشد کے متعلق طالب کے ذہن میں خیال پیدا ہوتا ہے تو یہ علم الیقین ہوا ۔ بارگاہِ مرشد میں حاضری سے عین الیقین ملتا ہے اور مطابقت کر کے اس کی محبت میں فنا ہو جاتا ہے تو جس کی محبت میں فنا ہو جائے تو اس ذات میں گم ہو کر اس کا مزہ چکھ لیتا ہے تو یہ حق الیقین ہوا ۔
اسی طرح احادیث اور سیرۃ الرسول سے آپ کے متعلق علم الیقین حاصل ہوتا ہے اور پھر توجۂ شیخ سے زیارت النبی ہوتی ہے تو عین الیقین بن جاتا ہے ۔ عین الیقین اُس پر بنتا ہے جو پڑھا اور دیکھا ہو ۔ پھر مثلِ سابق جیسا کہ پہلے وہ فنا فی الشیخ ہوا تھا ، اسی طرح وہ فنا فی الرسول ؐہو جاتا ہے اور پھر اس ذاتِ عالی کا فیضِ خاص اسے نصیب ہوتا ہے تو اس فیض کا مزہ چکھتا ہے تو اسے حق الیقین حاصل ہو جاتا ہے ۔ یعنی پڑھا ، دیکھا اور فیض نصیب ہوا ، وہ بھی ٹھیک ۔
اللہ کے متعلق جیسا کہ رسول نے فرمایا ، سن کر علم کی حد تک یقین ہوتا ہے ۔پھر جب طالب پہلی دونوں منازل طے کر کے مرشد و رسول میں فنا ہوجاتا ہے تو اس کو دیدارِ تعالیٰ بھی نصیب ہوتا ہے ۔ یہ عین الیقین بن جاتا ہے اور پھر جب فنا فی اللہ ہوتا ہے ، اپنی ذات کو ختم کر دیتا ہے اور اس کی ذات کا وجود اس پر وارد ہو جاتا ہے ، غالب ہو جاتا ہے تو اس طرح وہ اس کی محبت کا مزہ چکھتا ہے ، تو اس طرح اس کو حق الیقین نصیب ہوتا ہے اور وہ بقا کی منزل پا کر سب سے اعلیٰ منزل پر فائز ہو جاتا ہے ۔

Pledging allegiance, also known as taking bayah or bayt, is a tradition from the times of Beloved Messenger of Allah.
Once such example of this is when the Noble Companions pledged oath to him under the tree. In this incident, each Companion placed their hand in the hand of the Beloved Prophet, and affirmed their faith in the oneness of Allah (tawheed).

This incident is reported in the Holy Qur’an, which states, “Certainly Allah was pleased with the believers when they pledged allegiance to you, [O Muhammad], under the tree, and He knew what was in their hearts, so He sent down tranquillity upon them and rewarded them with an imminent conquest.” [Qur’an 48:18]
Importance of Bayah to a Shaykh

The Beloved Messenger of Allah said, “Whoever dies and did not take an oath of allegiance (to a Muslim leader) has died a death of jahiliyah (ignorance).” [Bukhari, Muslim]

The meaning of taking bayah is to pledge spiritual allegiance & surrender yourself to the supervision of a Murshid/Pir/Shaykh,or spiritual teacher/leader. He leads you to Allah by guiding you through the path of Shar’iah and the teachings of our Beloved Prophet. The Murshid is he who takes others under his guardianship so that he may help them with their deen, often strengthening their hearts with zikr and good counsel.

Taking bayah also acts as a powerful guard against arrogance and pride, as a mureed (a spiritual disciple, follower, a seeker who follows the Murshid as his guide on the path of Tasawwuf) must hold complete adab (respect) and humility where his Murshid is concerned. This orders the nafs towards discipline; it is made to recognise its own worth, reflecting upon the pure state of those close to Allah, realising that true honour is in piety only, and understanding that it has no right to be proud. The nafs also learns to obtain knowledge and guidance from one who is greater in faith, causing it to humble itself. This is the way of the Salaf, who would sit at the feet of their Murshid to correct their own characters (akhlaaq) and achieve purity.

• Sayyidina Shaykh Abdul Qadir al-Jilani, the Leader of the Saints, explains, “Arrogance, hypocrisy, egoism, are all arrows of Shaytan aimed at your hearts. One should formulate a strategy to defend oneself from this attack.
The correct strategies are explained and demonstrated by the Mashaa`ikh (Teachers). You should heed to their commands and act on them. They will guide you on the path of Allah since they have already travelled on this path. Ask their advice on matters relating to the nafs (lower self), cravings and other weaknesses, because they have also suffered their consequences and are well aware of the dangers and harms of evil desires. They have battled these over a long period of time and can confront, control and defeat them.” [Al-Fath-ur-Rabbani, pg. 150]

Additionally, spending time in the presence of the righteous will cause one to benefit greatly in character and mannerisms. This influence has a powerfully positive effect on a person’s heart and mind, causing them to adopt traits pleasing to Allah.

• Imam Ghazali states in his Ihya Uluum al-Din, “Keep company with those who have firm faith, hear from them the learning of sure faith, follow them always, so that your faith may become firm as their faith became firm.”

The Messenger of Allah said, as an analogy for good/bad company, “The likeness of a righteous friend and an evil friend, is the likeness of a (musk) perfume seller and a blacksmith. As for the perfume seller, he may either bestow something on you, or you may purchase something from him, or you may benefit from his sweet smell…” [Bukhari, Muslim]

The above narration clarifies the importance of righteous company, which can benefit a person in more ways than one – there are numerous other Ahadith about the merits of being with the righteous. Also, the Holy Qur’an states:
“And keep yourself patient [by being] with those who call upon their Lord in the morning and the evening, seeking His countenance.” [Qur’an 18:28]

Regarding the presence, then, of a Murshid, one who is a scholar of religion and devout in his duties towards Almighty Allah, one should bear in mind the following Hadith of the Noble Messenger, may Allah’s peace and blessings be upon him:
“The best of you are those who, when they are seen, God is remembered.” [Ibn Majah]
This highlights the necessity of being in the company of one’s Murshid who, if he is a true teacher, will have this effect on those who meet him.

• Imam Muhyuddin ibn Arabi states in his book, Kitab Kunh ma la Budda minhu lil-Murid or What the Seeker Needs, “Look for a perfect teacher who will lead you on the Straight Path.”

• Imam al-Shafi said, “I accompanied the Sufiya (plural of Sufi) and I received from them three kinds of knowledge, 1. They taught me how to speak, 2. They taught me how to treat people with leniency and a soft heart, 3. They guided me in the ways of Tasawwuf.” [Tanwir Al-Qulub, page 405]

• Imam Ahmad advising his son said, “O my son, you must sit with the Sufiya, because they are like a fountain of knowledge. They recite the remembrance of Allah in their hearts. They are ascetics and they have the most spiritual power.” [Ghiza Al-Albab, Vol 1, page 120]

• Imam Abu Hanifa said, emphasizing the importance of sitting at the feet of a spiritual guide and teacher, “If it were not for two years, I would have perished. For two years, I accompanied Imam Jafar al-Sadiq and I acquired the spiritual knowledge that made me a knower in the Way (i.e. Tasawwuf).” [Ad-Durr Al-Mukhthar, Vol. 1, page 43]

It has been agreed upon for centuries that one cannot travel the path of Tasawwuf, or the essential spiritual branch of Islamic belief, without guidance from a spiritual teacher. This knowledge cannot be taught in books, it must be acquired through the guidance of a teacher or Murshid.

• Mawlana Jalaluddin Rumi states in his Masnavi, “Butter cannot be acquired without milk, as recognition of Allah (ilm-e-baatin)cannot be obtained without a spiritual guide or Murshid.” And he further states, “Whoever travels without a guide needs two hundred years for a two day journey.”

About him, there is a story regarding the importance of a Murshid.
He, Mawlana Rumi, was not only a poet but also a great jurist, theologian and scholar of the highest accord. One day, as he taught his students in the open courtyard of the Masjid, a poorly dressed dervish stood by and watched. He observed how the Mawlana referred to many handwritten books and texts as he taught, so he enquired as to what they contained. Mawlana Rumi replied, “O Sufi! This contains knowledge which is beyond your understanding, so you continue to read your tasbeeh (rosary).” The dervish was in fact the great Shamsuddin Tabrez, who would soon be his spiritual guide and teacher.
When Mawlana Rumi’s attention had gone back to teaching, Khwaja Shamsuddin Tabrez threw all the Mawlana’s books into the nearby pond. The students who noticed this rushed to him and began to beat him. A distraught Mawlana Rumi complained of how his valuable knowledge had all been lost.
“Tell your pupils to leave me alone and I will give back your books,” replied Khwaja Shamsuddin. Mawlana Rumi, thinking that this would be impossible, asked his students to leave the dervish alone. Then he watched in amazement as Khwaja Shamsuddin recited ‘Bismillah,’ retrieved the books out of the water and returned them to him intact. He asked him as to how he had done this, to which Khwaja Shamsuddin replied, “This knowledge is beyond your understanding so you continue to teach your pupils.”
The Mawlana then realised his mistake, asked for forgiveness and submitted himself to the presence of this great Sufi dervish. Eventually, time spent at the feet of Khwaja Shamsuddin transformed him from a scholar of religious texts, into a truly devout lover of God.

In Mawlana Rumi’s own words:
“Sad kitaboh, sad waraq, dar nar kun
Aur jaan-o-dil rah, janibeh, dil daar kun.”
Meaning: “Throw all your books into the fire,
And turn with heart & soul towards the pure-hearted (the Awliya).”

Hafiz al-Shirazi affirms this advice saying, “Do not take a step on the path of Love without a guide. I have tried it one hundred times and failed.”

• If one is lucky enough to reach the presence of a Wali or Friend of Allah (read article about Wilayah), bear in mind the words of Khwaja Shah Baha’uddin Naqshband who said, “There is no friend of Allah on this earth who is not under the special Gaze of Allah. When you sit in the company of the friend of Allah, the fayz (spiritual blessing) that you receive is in fact a reflection of that special gaze.”
The power of this fayz has been known to truly transform personalities, causing even the harshest of criminals and sinners to turn whole-heartedly to Allah in repentance and devotion.

• Sayyidina Shaykh Abdul Qadir Jilani said, “The heart is the plantation for the Aakhira (hereafter). Sow the seeds of Imaan in your heart. Irrigate, fertilise and mature it with regular good deeds. If there is kindness and energy in the heart, it will be fertile and an abundant harvest will result. Should the heart be harsh and contemptuous, the soul becomes infertile, barren and no crop will be able to grow.
Learn this art of farming by its farmers/experts, the Awliya Allah. Do not think your opinion to be sufficient. Our Prophet says, ‘Seek help in every field from an expert in that field.’” [Al-Fathur Rabbani, pg. 202]

Criteria of a True Murshid

A true Murshid is one whose own faith is sound enough for him to guide others to the Path. His status as a Murshid must be initiated by orders from his own spiritual guide, who may receive these instructions from preceding saints with the permission of the Beloved Messenger of Allah.
This spiritual chain is known as a Tareeqa (see next heading for details).

Firstly, true Murshid must be a Sunni Muslim who strictly follows the beliefs and creed of the Ahle Sunnah wal Jamaah, the only true path of Islam. He adheres to the ways of the Beloved Messenger, and is guided by the Noble Companions and theSalaf who follow after them. This is absolutely crucial, and without this, he is a danger to the Imaan of those who follow him and a cause for serious corruption in faith.
• Imam Malik said, “Whoever studies jurisprudence (fiqh) and does not study Tasawwuf will be corrupted. Whoever studiesTasawwuf and does not study jurisprudence will become a heretic. Whoever combines both will reach the truth.”[Kashf Al-Khafa Wa Muzid Al-Abas, Vol. 1, page 341]

Secondly, he must be a knowledgeable scholar or Aalim, with a broad understanding in matters of Deen so that he is able to differentiate between forbidden (haram), acceptable (halal) and everything in between. He will be able to give sound judgements and guide the actions of his followers according to the Qur’an and Sunnah.

Thirdly, he must display the noble characteristics and etiquettes taught by the Beloved Messenger, and this indicates the purity of his heart. A great Murshid is one who teaches by practical example as well as through his words and advice. He is respected by all due to his character and he instills love for the Sunnah within the hearts of those who follow him.

Fourthly, his spiritual lineage (Shejra) must be that of a true Tareeqa, or spiritual chain; it must be connected, starting from our Master the Beloved Messenger of Allah, to Noble Companions, to Salaf and Awliya after them. Spiritual wisdom, teachings and guidance are passed down from the top in this manner, so one cannot gain any fayz or virtue without these connections.

Additionally, Imam Muhyuddin ibn Arabi teaches that one should not expect a Murshid to perform miracles. This is not a requirement of a spiritual guide or even of a Wali. This is something which many are blessed with by Allah, but is an aspect they wish to conceal due to their humility and noble state.
• Imam ibn Arabi states, “People think that a Shaykh should show miracles and manifest illumination. The requirement of a teacher however, is only that he should possess all that the disciple needs.”

• Regarding this, Mawlana Rumi narrates the following story in his Masnavi:
Seeing a man who was tilling the earth, a fool who was unable to control himself cried out, “Why are you ruining this soil?”
“Fool,” said the man, “leave me alone. Try to recognize the difference between tending the soil and wasting it. How will this soil become a rose garden until it is disturbed and overturned?”

This indicates the importance of the Shaykh who acts as the tiller, testing the mureed by overturning their heart and nourishing their inner soil. This is done to benefit the mureed so that their full inner potential is realized and as a result, they are elevated in spiritual rank and station.

Tareeqa – Spiritual Chain

The word tareeqa literally means ‘way’ or ‘path’. It terms of Tasawwuf, it refers to the path of spiritual guidance and blessing issued down from the Beloved Messenger, passed along from one righteous personality to another. Silsila is another term used for tareeqa.
As madhabs are the paths for adhering to the Shar’iah, sotareeqas are the paths for adhering to Tasawwuf. They are all correct, as they all lead back to the ultimate source of guidance, our Beloved Prophet, may Allah’s peace and blessings be upon him. The saints in every tareeqa are connected to his eminent presence and blessings.

• Imam Ahmad Raza Khan says, “By just having a link with a spiritual order (Silsila) is itself a great fortune and blessing.”

The main tareeqas are Naqshbandi, Qadri, Chishti and Soharwardi. There are also other smaller tareeqas but these are the major ones. Each tareeqa has branches; like a tree, where the roots are one but the branches are many. This is due to how each tareeqa is connected and taught through different saints and their Darbars (sanctuaries, or centres).
The Naqshbandi tareeqa is distinguished in that it is the only one which connects from the Beloved Messenger of Allah to Sayyidina Abu Bakr Siddique onwards, whereas all the others connect from the Beloved Messenger of Allah to Sayyidina Ali onwards.

• Mawlana Jami is reported to have said, “The Naqshbandiya lead an extraordinary caravan, for they take their students to the Haram (sanctuary) via a secret, hidden route.”

The Shejra is a chart which shows clearly how the tareeqa has progressed; which Companions and saints it has been passed down from. It clarifies the spiritual connection and authenticity of the guidance a mureed is blessed with through their tareeqa.

There are many virtues associated with reciting one’s Shejra. It encourages the remembrance of the Messenger of Allah, and the Saaliheen (the righteous). This is a method which strengthens hearts and rejuvenates one’s faith.
It also acts as a form of Isaal-e-Sawaab, or virtue for the deceased, which is a means to receive their guidance and fayz. It also brings a mureed closer to the Awliya, so that they are able to receive the blessings and assistance of these saints in times of hardship, as well as during moments of ease.

Duties and Respect towards One’s Murshid

First and foremost, it is crucial for the mureed to have utmost love, respect and trust towards his Murshid. A seeker cannot gain even a grain of wisdom or blessing unless he has complete adab (respect) for his spiritual guide.
Notice the respect and honour the Noble Companions had for the Beloved Messenger of Allah. They had such deep love and respect for him that they would honour everything associated with him – his belongings, his mannerisms, places he visited etc. They would never raise their voice above his, they would never turn their backs towards him or even look at his blessed face except by glancing, due to their respect for him.
A mureed’s respect for his/her Murshid should be in accordance to the Companion’s level of reverence for the Beloved Messenger – he was their guide to Allah, as one’s Murshid is a guide to the Beloved Messenger.

• Khwaja Shah Baha’uddin Naqshband said, “Good conduct with the Shaykhs is a requirement for every seeker. The Shaykhs are the causes and the means for following in the footsteps of the Prophet.”

It is also extremely important that the mureed adheres to the advice and instructions of the Murshid, without fail or hesitation. Of course, any advice given which is blatantly and without even a shadow of a doubt, in contradiction of the Shari’ah, must be opposed – but a true Murshid will never advise in such a manner.
In the case of a true Murshid, a mureed must understand that even when the advice of their Murshid appears suspicious, these doubts should not be entertained. Often, it is due to the lack of the mureed’s understanding and faith that they are unable to comprehend the wisdom behind the Murshid’s words. Therefore, they should endure with patience knowing that eventually, their doubts will be removed and the truth will be brought to light. The true Murshid has answers which a seeker can only obtain through complete trust.

• Khwaja Moinuddin Chishti said, “Whoever has attained anything achieved it through service (khidmat). It is compulsory upon the mureed not to go against the commands of the Murshid even to the size of an atom.”

There is an incident reported about Imam Junayd al-Baghdadi, who came to the River Tigris and saying “Ya Allah”, began to walk across it as if it was solid ground. One of his followers witnessed this, so the Imam advised him to say “Ya Junayd” and he too would be able to cross. The follower did so, and repeating “Ya Junayd”, he walked across the water – until Shaytan entered his mind. He thought, “The Imam himself is repeating the Name of Allah, whilst he tells me to repeat ‘Ya Junayd’. Surely, this is shirk! Will I not repeat the Name of Allah too?”
So he disregarded the words of his Murshid Imam Junayd, and began to say “Ya Allah”. Immediately, he plunged into the depths of the water beneath him and began to drown. Imam Junayd rescued him and he told him what had happened. The Imam replied, “You have not yet understood or attained the status of Junayd and yet you tried to comprehend the Reality of Allah!”

• Sayyidina Shaykh Abdul Qadir al-Jilani, “You should heed to the commands of the Shaykhs and act on them. They will guide you on the path of Allah since they have already travelled on this path.”[Al-Fathur Rabbani, pg. 150]

Therefore, the mureed must ensure that they are consistent in reciting the awrad (or wird, wazaa’if, or daily zikr) prescribed to them by their spiritual guide. This is of utmost importance; the Murshid is a healer or physician who recommends the appropriate antidote necessary for the seeker. He knows the seeker’s state better than the seeker themselves, so trust in his knowledge and remember that he receives guidance from the saints and the Beloved Messenger of Allah.

• Khwaja Moinuddin Chishti said, “Whatever zikr the Murshid has instructed should be read accordingly so that the mureed may attain some spiritual perfection; what the Murshid commands is for the benefit of the mureeds.”

A seeker should also show complete loyalty and allegiance towards their Murshid. They should honour the belief that their Murshid is the best guide for them, the most beneficial for them, and that none else can surpass this rank. This loyalty is a part of the respect shown towards one’s Murshid, as it proves the level of trust and belief a seeker has, not just in the Murshid, but also the tareeqa they follow.

Those who are looking for a Murshid to guide them should remember that if a seeker is truly sincere, Allah will guide them to a true Murshid who will elevate and strengthen their spiritual state. InshaAllah, they will be successful if they act upon the words of the Qur’an, “And seek help through patience and prayer…” [Qur’an 2:45]

The Status of Fana fi-Shaykh

The status of fana fi-Shaykh (annihilation in one’s Shaykh or Murshid) is a truly dignified one, and is the first stage of spiritual elevation. It indicates the mureed’s pure nature and firm faith, and shows that they are ready for further enlightenment from Allah and the Beloved Messenger.
The second stage of spiritual elevation is Fana fi-Rasul, and the third & final stage is Fana-fillah which is the utmost level of spirituality.

Attaining the status of fana fi-Shaykh requires the seeker to become one with the will of their Murshid – to the extent that they no longer harbour desires of their own, as all their feelings are harmonized with that of their spiritual guide. It is a truly honourable status where the love for the Murshid becomes so intense that his pleasure is the seeker’s own pleasure, and his displeasure is also the seeker’s displeasure. In this manner, the seeker receives and reflects the fayz of their Murshid in a much more powerful form.

Khwaja Sirri as-Saqti said about the love and devotion between Murshid and mureed, that it cannot be authentic unless one says to the other, “I am you, and you are I.” This indicates the complete absorption of a mureed’s heart, which submits itself completely to the one it loves i.e. the Murshid, who is its master, the one who nurtures it and guides it to Allah and the Beloved Messenger.

• About fana fi-Shaykh, Imam Ahmad Raza Khan says, “One must feel that his Shaykh is present with him at all times, and his heart is under the heart of his Shaykh. While in this state, the spiritual beams of the Beloved Messenger of Allah are beaming onto the heart of his Shaykh which is then reflecting onto the Mureed. If this concentration is correctly perfected and maintained for a period of time, the Mureed will clearly visualize the image of his Shaykh upon whatever object he looks at. This condition intensifies so much that the image of the Shaykh will not part from him even whilst in Salah. The Mureed will find this image wherever he goes.”[al-Malfuz al-Sharif]

This state is perfected when the mureed becomes so absorbed in the tasawwur (observation) of their Murshid that his every move impacts their own actions. Eventually, the Murshid also controls the movements of the mureed and at this stage, the mureed becomes completely annihilated (fana), merging into existence of their spiritual guide. This is a divine reality.

Tasawwur-e-Shaykh, or visualizing one’s Shaykh is an important part of being a mureed. It is also a form of muraqaba prescribed through many tareeqas due to the benefits it has upon the heart of a seeker. (Read: Muraqaba – Divine Meditation)

May Allah’s eternal peace and blessings of the highest degree be upon our Master Muhammad (S.A.W), upon his Family and his Companions.

peace and blessings be upon him

درسِ عبرت

Posted: February 28, 2015 by 786rafiq786 in Uncategorized

ایک مرتبہ حضرت بایزدید بسطامی رحمتہ اللّہ علیہ ایک راستے سے گزر رہے تھے،آپ کو راستے میں ایک کتّا مِلا آپ رحمتہ اللّہ علیہ نے کتّے کو دیکھ کر اپنا دامن سمیٹ لیا۔اس کتّے نے زبانِ حال سے کہا ” بایزید! آپ مجھ سے اپنا دامن کیوں بچا رہے ہو حالانکہ میں بھیگا ہُوا تو نہیں ہوں جو آپ کو ناپاکی کا خدشہ ہو۔مگر یہ جو آپ نے تکبّر کا اظہار کِیا ہے یہ تو سات سمندروں سے بھی پاک نہ ہوگا۔ ”
حضرت بایزید بسطامی رحمتہ اللّہ علیہ نے فرمایا! ہاں تم سچ کہتے ہو تمہارا تو ظاہر ناپاک ہے اور میرا باطن ناپاک ہے اِس لیے ہم دونوں کو ایک ساتھ رہنا چاہیے تاکہ میرا باطن بھی پاک ہو جائے۔
کتّے نے کہا! میرا اور آپ کا ساتھ رہنا ناممکن ہے کیونکہ میں مردود ہوں اور آپ مقبول بارگاہِ خدا عزو جل ہیں۔پھر میں اگلے دن کے لیے ایک ہڈی بھی جمع نہیں کرتا اور آپ لوگ ایک سال کا غلّہ جمع کرتے ہیں۔
اِدھر کتّا زبان حال سے آپ کو کہہ رہا ہے اُدھر آپ کی آنکھوں سے آنسوؤں کے سمندر بہنے لگے۔اپنے آپ کو مخاطب کر کے کہنے لگے ” افسوس! جب میں ایک کتّے کے ساتھ رہنے کے قابل نہیں تو مجھے اللّہ تعالیٰ کی قربت کیسے حاصل ہو سکتی ہے،اور پاک ہے وہ ذات جو بدترین مخلوق کی باتوں سے بہترین مخلوق کو عبرت کا سبق دیتا ہے۔
اولیاءاللّہ کی باتیں = 125

He belonged to the Suhrawardiyya order of sufis, and was close contemporary to Baha-ud-din Zakariya, Shaikh Fariduddin Ganjshakar, Syed Jalaluddin Bukhari Surkh-posh of Uchch, and Shah Shams Tabrizi. Some also add the name of Jalal ad-Din Muhammad Balkhi-Rumi (Mevlana Rumi).

He travelled around the Muslim world and had settled in Sehwan (Sindh, Pakistan) and was buried there.[2] He preached religious tolerance among Muslims and Hindus. Thousands of pilgrims visit his shrine every year, especially at the occasion of his Urs.

Life
Shahbaz Qalandar (Shaikh Usman Marwandi) was born in Marwand[3] to a dervish, Syed Ibrahim Kabiruddin[4] whose ancestors migrated from Bagdad and settled down in Mashhad, a center of learning and civilization, before migrating again to Marwand.

His dedication to the knowledge of various religious disciplines enabled him to eventually become a profound scholar. During his lifetime, he witnessed the Ghaznavid and Ghurids rules in South Asia.[5] He became fluent in many languages including Persian, Turkish, Arabic, Sindhi and Sanskrit. His mysticism attracted people from all religions. He was titled Lal (red) for his usual red attire, Shahbaz due to his noble and divine spirit, and ‘Qalandar’ for his sufism and saintly attitude. Hindus regarded him as the incarnation of Bhrithari. Qalandar Lal Shahbaz lived a celibate life and, did not marry.

Evidence shows that he was active in Sindh before 1196, when he met Pir Haji Ismail Panhwar of Pat; it is believed he entered Sehwan in 1251.

He established his Khanqah in Sehwan and started teaching in Fuqhai Islam Madarrsah; during this period he wrote his treatises Mizna-e-Sart, Kism-e-Doyum, Aqd and Zubdah.

USEFUL INFORMATION
Almighty Allah has given us chance to minimize our enemy ship may be under the blessed feet
of sufiya kiraam. But instead of studying Islam through them we trust our nonsense logics
believing  that we can understand Quran and hadith. But alas! How disrupting is this statement,
when Almighty Allah did not sent Quran or any other heavens book without a teacher to teach
that or perfectly how to practice that, or else then those teachers showed us to rely on the ulema the righteous people among the nation to get guidance of book perfectly. But there is no khayr
for them because:
For whomsoever Allah  intends goodness, He gives him the understanding of Dīn. [al-Bukhārī]
Learning din by any means to learn it for khyr and if Allah bestow them with khyr then they
will definitely follow any part of din. But learning tasawwuf is khyrun kaseerah in terms of
purity being occupied in soul forever. What is tasawwuff could have many answers from many
greats but if we will have an answer from a master of tasawwuff.
‘Tasawwuf’ means to make the heart pure, to cleanse it. And
that is accomplished by way of dhikr-i-ilâhî. Attainment of the
blessing of se’âdet-i-ebediyya by the entire humanity, i.e.
goodnesses in this world and in the Hereafter, is realizable only by
dhikring very much the Name of Allâhu ta’âlâ, our real Owner.
However, this dhikring has to have been taught and permitted by
a Walî or by a true and faithful follower of that Walî who has been
authorized by him and who does not change the adabs of Islamic
principles and truth or insert bid’ats into Islam. Dhikring done
without being taught by such an authorized person will give little
benefit, if any at all. For, dhikring done with a permission is the
business of (people called) muqarrabs, whereas (people called)
ebrârs will do dhikring without a permission. Hence the blessed
statement: “The ebrârs’ acts of worship and good deeds are sinful
acts and faults for the muqarrabs.” [Imâm Rabbânî
‘rahimahullâhu ta’âlâ’ states in his hundred and ninetieth letter}
Imam Abdullah Dahlawi writes”
“Dhikr’s being useful and effective is definitely contingent on obedience to
the Islamic principles. The person to do dhikring has to practise
the acts that are farz and sunnat and avoid committing harâms and
doubtful acts. And these things must be learned from sâlih scholars
of Ahl-as-sunnat [or from their books.]”

There are three sorts of Dhikr:
1.Dhikr done by way of speech.
The heart is unaware of this dhikr being done by way of speech. Dhikr done
only by way of speech is scarcely useful in the purification of the heart. It will
yield thawâb for worship. Torment for people doing so is meant in the
twentieth âyat-i-kerîma of Zumar Sûra, which purports: “Torment awaits
people whose hearts do not make dhikr of Allâhu ta’âlâ.”
2.Dhikr done only with the heart.
The tongue does not join in the dhikring. This is the dhikr that is essential in the
path we havebeen following. The fifty-fourth [54] âyat-i-kerîma of A’râf Sûra
purports: “… Call on thine Rabb (Allâhu ta’âlâ) with humility, in private, and
silently.” And the thirtieth [30] âyat-i-kerîma of Ra’d Sûra purports: “… Know for
sure that in the dhikring of Allâhu ta’âlâ do hearts find satisfaction.” And the two
hundred and fourth âyat-i-kerîma of A’râf Sûra purports: “… Make dhikr of thineRabb
in thy (very) soul… .” This kind of dhikr is mentioned in many another âyat-i-kerîma,
in quite a number of hadîth-i-sherîfs, and in books written by religious superiors.
3.Dhikr that is done by the tongue and the heart in tandem.
Men of Allah and the Awliyâ ‘qaddas-Allâhu ta’âlâ asrârahumul’azîz’ may do this kind of
dhikr after having attained certain heights. Dhikr by way of the heart was first practised
by the Fakhr-i-’âlam ‘sall-Allâhu ’alaihi wa sallam’ on the night of Hijrat (Hegira,
emigration to Medîna), in the cave named Sawr (or Sevr), wherethe Blessed Messenger
of Allah bid Abû Bakr as-Siddîq ‘radiy-Allâhu ’anh’ to kneel down and close his eyes and thereaftercoached him for this silent dhikr.The ‘Râbita’, which superior guides of
Tasawwuf teach travellers of this path, is a kind of communication that is commanded in
the hundred and twentieth âyat-i-kerîma of Tawba Sûra and in the fifty-second âyat-ikerîma
of An’âm Sûra, which purport: “… And be with those who are true,” and “… Try to
be with those who seek their Rabb, …” respectively; and which is done in obedience to
the hadîth-i-sherîf that reads: “Remembering the people whom Allâhu ta’âlâ loves will
motivate His Rahma.” There are other similar âyat-i-kerîmas and hadîth-i-sherîfs as
well.The latest twelve centuries’ greater Asiatic Hanafî scholars from places such as
Mâwarâ-un-nahr (Transoxiana) and Bukhâra have all tutored their disciples this kind of
dhikr.

Experts of the science of Tasawwuf used to say: “By dhikring will the heart be cleansed.
By dhikring will love of Allâhu ta’âlâ be attained. By dhikring will the flavour of worship
be relished. By dhikring will îmân be made firm. By dhikring will zeal for performing
namâz increase. By dhikring will it become easy to perform Islam’s commandments. By
dhikring will one surpass imitation and become a conscientious worshipper. The
commandment, ‘Do much dhikr of Allâhu ta’âlâ!’ in the Qur’ân alkerîm,points out this.”
The person who has been bestowed to do dhikr QAlbi wa siree wa khafee in all its
formats to seek his beloved is a SAALIK,” The one who keeps himself in tendum to
occupy the space and shelter of mercy from Allah azwajjal. In Naqshbandiyah order of
the saalik has been given following duties to proceed his way:
Let’s have a quick review:
1. Hoosh Dardum: The lungs breath only breath with Dhikr of Allah.
2. Nazar bar Qadum: keeping or lowering gaze on feets back to keep away the hawas
through window of eyes.
3. Safar dar watun: travelling to country or travelling from one state of zim or bad
status to good status.
4. Khalwat dar anjuman: Breathing with people but in reality keeping heart in court
of beloVed.
5. Yaad kard: Keeping dhikr tongue and heart in tendum forever.
6. Baaz ghasht:when a Dhakir keep on his work, his dua should be that O Allmighty
there is no other reason of attainment to do this without you.
7. Nigah daasht: During reciting kalima taiyiba our attention should not loose its way.
8. Yaad daasht:keeping himself in contact with Allmighty whatever and wherever he
is.
9. Waqoofe zamani: whatever circumstances prevail one should keep himself in laws
of shukur dhikr hamd and istigfaar.
10. Waqoofe addadi: Numbering every dhikr should be only one.
11. Waqoofe qalbi: during dhikr one should take care of circumstances that our
attention should be only to Allmighty.
These laws are prevailing in every order of Sufism and one who is a sufi finds solutions to
keep himself in being in contact with Allmighty. A saalik never keeps himself in custody
of majaaz but in haqeeqah and every haqeeqah ends with HIM. To attain him perfectly
one should concentriate himself with such tidings, and third one has nothing to with such circumstances. The principles of Tasawuff merely rely on Quranic injections. To attain a
highest paramount one should climb himself on every tidy grassy and harsh
endowments. One who gets this paramount reaches and attains “Fana”.
Imam Rabbani writes:
Fanâ means to forget about the mâ-siwâ. And mâ-siwâ, in its
turn, includes all beings other than Allâhu ta’âlâ. There are two
groups of mâ-siwâ: Âfâq means creatures outside of man. Enfus
(or anfus) means things that are within man. To forget about the
âfâq is an event that takes place when the ’ilm-i-husûlî, i.e. the
knowledge pertaining to the âfâq, ceases to exist. To forget about
the enfus means for the ’ilm-i-hudhûrî, whereby the enfus is
known, to cease to exist. For, the âfâq is known through the ’ilmihusûlî,
and the enfus is known through the ’ilm-i-hudhûrî. It is
difficult for the ’ilm-i-husûlî to cease to exist, and it is attained by
the Awliyâ ‘qaddas-Allâhu ta’âlâ asrârahum-ul’azîz’. It is much
more difficult for the ’ilm-i-hudhûrî to cease to exist, and it falls
only to the lot of the very high ones of the Awliyâ. Most of the
people who look on facts by using their mind only, deny these
facts. In fact, they say that such things are unthinkable. They say
that it is out of the question for a person with perception to forget
about himself. They say, “A person has to be aware of himself. A
person cannot forget about himself even momentarily, let alone
perpetually.”
It is at the grade called Fanâ-i-qalb that the ’ilm-i-husûlî ceases
to exist. And when the ’ilm-i-hudhûrî ceases to exist the Fanâ-inafs
takes place; it is the perfect Fanâ, the true Fanâ. The Fanâ-iqalb
is like the image, the shadow of the Fanâ-i-nafs. For, the ’ilmihusûlî
is the shadow, the image of the ’ilm-i-hudhûrî. Therefore,
the Fanâ of the ’i lm-i-husûlî, i.e. its ceasing to exist, is the shadow,
the appearance of the Fanâ of the ’ilm-i-hudhûrî. When the ’ilm-ihudhûrî
attains its Fanâ, the nafs attains itmi’nân. (That is, it
attains a state of maturity in which) it is pleased with Allâhu ta’âlâ.
And Allâhu ta’âlâ in turn is pleased with it. After the Baqâ and the
return, the nafs is given the task of guiding the disciples and
leading them to kemâl (maturity, perfection). (At this grade) the
nafs becomes blessed with the ability to make jihâd and ghazâ
against all four of the anâsir-i-erbe’a (four elements), which exist
in the human body and which are quite different from one another and at loggerheads with one another in their desires, inclinations, properties, and preferences, so much so that things
wanted by any
one of them bear no similarity to any of the needs of any of the
other three. None of the other nine components of the body can
attain this blessing. If the energy in the human body increases, the
body will become like a fiend and induce its owner to say, “Aren’t
I peerless?” And a nafs that has attained itmi’nân will make jihâd
against it and save its owner, man, from that nuisance. The other
vicious properties in the human nature such as lust, wrath, etc.
exist in other animals, too. The nafs will tame them as well, turning
them into useful versions. Subhân-Allah! How amazing it is that
the nafs, which is the worst of the ten latîfas, develops into being
the best of them and, to the bargain, makes jihâd, (i.e. fights,
struggles,) against vices. It is stated in a hadîth-i-sherîf: “Among
you, the ones who were good in the time of jâhiliyya, (i.e. before
the advent of Islam,) will also be the best ones after learning
Islam!”
After reading above passages from great scholar one could come to conclusion if it is
hawais of man which can take him to his Lord should be practiced and inclusion of SAMA
can be figured best ornament for it.

WHAT IS SAMA?
An Arabic couple
translated into English:
Let the most fortunate ones rejoice in the greatest blessing;
Suffice a few morsels for the poor lover’s well-being!
AL QURAN STATES:
YAZEEDU FIL KHALQI MI YASHAU(SURATUL FAATIR).

There are voices which are sweet and some sweet voices make to feel
something. It entrusted in nature of a human being when one listens to a good
voice he bends with advent and sweetness of it. Even some wild animals
posses such kind of voices that when one amongst us listen we feel a different
world. Voices had a great impact in our day to day lives as to transfer our
daily deals. Allah bestowed human beings with niyamat of voice when he was
alone or were few on this earth, they were afraid but once they voice made
impact the horrors started to run away. Because of voices it started to change fortunes, new ways were discoved new things were adopted. The qadr of
importance knows only those who don’t posses any voice. Almighty in Al-
Quran says “nazeedu fil khalqe mi yashaau”. The first thing that made us feel
ecstasy was “alastu birabikum”. And the last by which all human beings feel
ecstasy will be of “soor”. Then the same “soor” will once again bring dead
ones in lives back. Thus It is quite evident that voices posses both effects,
bringing dead ones to life and vice versa. It is evident from Quran Al karem
that when hazrat DAwood alyhi salam used to recite ZAboor sharief,many
people gave up their lives. It is also quite evident that people of Sufism like
hazrat bakhtiyaar kaaki gave up his life when during a mehfile sama lost in
“Tasleem wa raza”. In his book “anfaasul arifeen” shah wali ullah muhadith
dehalvi has said about his father Abdur raheem dehalvi. The incident is
regarding about his arrival at qutub bakhtiyaar kaaki rehmatullahi alyhi, The
wording take place as:
(remember shah sahib being a naqshbandi not listned sama)
Sahibe qabar: what do you say about shayar, lyrics or songs
Shah sahib: the best kalaam is best and wrong is wrong.
Sahibe qabar: what do you say who posses good voice?
Shah sahib: this is fazal of Almighty.
Sahibe qabar: when both of them will be added at one place, then what do you
think.
Shah sahib: this is noor alan noor.
Sahibe qabar: then what we used to do was right and I advice you listen
sometimes.

Types of sama
1. SAMA SUFIYA

2. SAMA GHAIR SUFIYA
For the people of Sufism listening to music just to avail freshness to nafs is something else
and not a part of sama. It becomes Sama only when it admix with music and poetry of love
to Allmighty, with mixture of love, adab shooq and zooq to intermix it with part of dhikr.
We above already had discussed the importance of dhikr.

Requirements for sama.
The requirements for sama is almost same as Required for dhikr of Allah because we are
listening it as part of dhikr. There are three principle requirements .
1. Zamaan the best time: it is quite obvious its requirement is only hearts feel more need
of dhikr.
2. Makaan. The best place: the best place for doing sama dhikr is where awliya ullah sit.
Where there is no sharah road, no market, no desire of world.
3. Ikhwaan:ikhwans are those brothers in islam who posses such etiquettes’ which are of
awliya ullah.
There are many kinds of ikhwan. Like there is ikhwan am, the brotherhood under being
children of same parents of hazrat adam. Ikhwan khaas ,the people of islam
under brotherhood banner being ummati of same beloved RAsoolullah sallalahu
alyhi wasalam.
4. Ijazat: There should be a proper ijazah from a shykh.
The important point here is to discuss is :
IKHTILAAF
There are ikhtilaaf difference of opinion between sufiya vs ulema
Many sufi kind of ulema vs other ulema
Those who called it Haraam.
Those who called is mubbah.

Those who had called it permissible. And
Those who had called it not permissible.
Shykh jamal uddin muhadith alyhi rehma in his book called “IMTINAA AABAISAY
SAMA”.
Musical songs are allowed only when it free from biddat and fawish and bad things.
He quotes hadith of BUkhari in his support.
Rubiya bint maooz has narrated a hadith said when it was his marriage , Prophet
sallalahu alyhi wasalam came to her home sat beside her. At same time some girls were
singing with daf, Suddenly they started to sing wafeena nabiyu yalamu maa fee gada”
prophet sallalhu alyhiwasalam said to them don’t say this, sing what you were singing.
After quoting other ahadith where prophet sallalhu alyhi wasalam enquired about why
not people of ansaar brought a singer with them who could say : aataynakum
aataynakum fahayana wa hayakum”.
These kind of ahadith are quoted in bukhari muslim nasai ibn hiban etc etc.
In tirmidhi sharief there is a hadith sharief ., huzoor salllahu alyhiwasalam said: spread
nikah news, do aqad in masjid and beat daf or drums>
For those fuqaha who have said it is forbidden and quote ahadith regarding them are
either baseless as per imam nawawi. Imam sakhawi in maqasid hasanaa says those
narrations are either fabricated or very week.
“imam Ibrahim bin saad used to make his students first listen sama and then giving
them classes”.
Imam shuhabuddin ahmad bin Muhammad ghazali alyhi rehma has written a book
“bawariqul asma fee takfeer mai yuharimus sama” and had explained it one who
forbade sama actually forbade act of Rasoolullah sallalahu alyhi wasalam.
In his book mudaarij un naboowah shah muhadith dehalvi has named those suhaba and
tabayeen from whom sama is proven.
Among suhaba hazrat umar, hazrat Ali, hazrat Abdullah ibn jaffer, abu masood ansari
saeed ibn musaib,sueed bin jubairm abadullahi araba muawiyyah bin sufiyan amr bin
aas and many other suhaba ridwan ullahi him ajmaiyeen used to listen sama.
Imam ghazzali in his book ihyal ullomdin has written detailed notes.

SUFIYA FOND OF LISTENING SAMA
Imam khawaja hasan basari
Abu ishaaq chisti
Khwaja abu abdal chisti
Khwaja abu yousuf chisti
Siri saqti
Imam abu bakar shubli
Khwaja maudood chisti
Khwaja usmaan harooni
Khwaja mohiuddin chisti
Baba fareedudin gunj shaker
Ameer khusrao
Abdul qudoos gangohi
Some important quotes about sama from sufiya
kiraam:
“wajd ek bhed hai jab dil me aata hai mutharik kar
deta hai”
Imam hasan basari

“jabtak mamoor na kya jawoonga jawab na doonga”
by imam madood chisti
Important clarification
1. Naqshbandi sufiya do not listen sama and it haram:
Answer: this a clear lie. There stand is “na inkaar mee kunam na eeen kaar mee
kunnam”.
2. It has not made haraam by any imam accept mutakhireen, but the consensus lie
with most of the people.
3. When poetry is haram by Quran how we can listen to them:
Answer: poetry is not haram, yes there is some kind of mazamat to shoora or peots of
arabs whose poetry was against human behavior. In Quran Allah states that there is lot
of difference what they say and what they do “with Arabic words” illalaazeen aamano it
becomes quite clear that for people with imaan can do that.
This book is still under work for citation actual references and scan shots in sha Allah
will do that if anyone like to help me to finish with it please mail at
rafiqdarrafiqdar@outlook.com
talibe dua :mohammad rafiq dar

This is not a hadith from the Prophet alyhi salam.

The only similar “hadith” with an acceptable chain is from Wahb bin Munabbih in Kitaab az Zuhd of Imam Ahmad. and it is from his Israaili`aat.

There is another hadith which is similar to it :-

“Allah has vessels from among the people of the earth, and the vessels of ur Lord are the hearts of the righteous servants; the most beloved of those vessels to Him are those which are the softest and purest.”

This hadith is recorded in Musnad ash Shamiyin and Mu`ajam al Kabeer of Tabaraani and its chain was declared Hasan by Imam Haythami. Imam Munaawi mentions in his Fayd al Qadeer that Imam Iraqi has said “this chain has Buqayyah bin Makhlad in it and he is a Mudallis, but here he hasnt done tadlees”.

I (ruhan) say: I checked the hadith in Musnad ash Shaamiyin of Tabarani and he performs Tadlees there; but in the same Sanad of Mu`ajam al Kabeer of Tabarani he doesnt perform Tadlees. Thus Haafidh Iraaqi called this Sanad “Jayyid” (strong) and so did his student Imam Haythami. Even the Salafi Shaykh Nasir al Albani has declared it Sahih in his Silsilah Ahadith as Saheeha. 

Imam Munawi has explained this hadith beautifully in his Fayd al Qadeer and one should read it from there too. Allah knows the best