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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

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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

Types of Awliyah Allah by:Quran-o Hadees o sufism

Posted: February 28, 2015 by 786rafiq786 in Uncategorized

There is one known as Qutubul Alam. He is also referred to as Qutubul Irshaad, Qutubul Aqtaab and Qutubul Madaar. In the Realm of the Unseen his name is Abdullah.There are seven other Aqtaab who are stationed in seven different regions of the world.One in each region.Each one is known as Qutubul Aqleem..Five Aqtaab are permanently stationed in Yemen. Each one is known as Qutubul Wilaayat..Besides the abovementioned Aqtaab there are innumerable Aqtaab. In every town and village one Qutub is stationed.

  • GHAUS

There is only one Gauth. Some Sufis assert that the Gauth and the Qutubul Aqtaab (mentioned in 1 above) refer to the same Saint. The Gauth is stationed in Makkah Shareef.

  • IMAAMAIN

These are two Saints who are the assistants of Abdullah, the Qutubul Aqtaab.The names of the Imaamain are Abdul Malik and Abdur Rabb.

  • AUTAAD

These are four in number.They are stationed in four different zones of the earth.

  • ABDAAL

This group has forty Saints.Twenty two are stationed in Syria and eighteen in Iraq. Damascus is the headquarters of the Abdaal group.

  • AKHYAAR

There are five hundred Akhyaar and according to some Auliyaa there are seven hundred. They have no permanent regions. They travel and wander around the earth. Each one of the five hundred (or seven hundred) is named Husain.

  •  ABRAAR

The majority of the Sufi Saints maintain that Abraar refers to the Akhyaar group. Other Auliyaa say that the Abraar and the Akhyaar are two distinct groups.

  • NUQABAA

The number of Saints in this group is three hundred.They occupy the Lands of the Maghrib (Morocco, Tunisia and Algeria).Each one is named Ali.

  • NUJABAA

They are seventy in number, and are stationed in Egypt. Each one is named Hasan.

  • AMAD

There are four Autaad. They are stationed in four different regions of the world. One in each region. Each one is named Muhammad.

  • FARD

The Gauth (mentioned in class no. 2) progresses until he reaches the rank of FARD.

  • MAKTOOM

There is only one. Should the one die the vacancy is immediately filled. Their identities are concealed from ordinary people as they are in charge of such duties and tasks which are mystifying and beyond the layman’s grasp of reasoning and understanding. Allah Ta’ala has endowed them with considerable supernatural or miraculous powers. In matters of minutes they are able to journey thousands of miles.The numerous statements of the Auliyaa establish beyond any doubt the existence of these secret Saints. Regarding the secret order of Auliyaa known as Abdaal,

Mashaykh of Chist by Muhammad Zakariyya Kandhalwi

In DOCTRINE OF
AL-HUSAYN IBN MANSUR AL-HALLAJ
FROM THE
CHAPTER ON THE EXPOSITION OF THE BELIEFS OF
THIS FOLD [THE SUFIS] ON QUESTIONS OF DOCTRINE
(Faslun fî bayân i‘tiqâd hâdhihi al-tâ’ifa fî masâ’il al-usûl)
FROM
AL-QUSHAYRI’S RISALA ILA AL-SUFIYYA
TRANSLATED WITH NOTES BY DR. G.F. HADDAD

[The numbering in brackets corresponds to our forthcoming translation of the paragraph chapters of al-Qushayri’s entire Chapter on Doctrine from the beginning of his Risala (Eds. ‘Abd al-Halim Mahmud and Mahmud ibn al-Sharif. Cairo: Rida Tawfiq ‘Afifi, 1974.)]

AL-HALLAJ is Abu Mughith al-Husayn ibn Mansur al-Hallaj al-Baydawi al-Wasiti (d. 309) the ascetic, he hailed from Persia and was raised in Iraq. He first accompanied al-Junayd, al-Nuri and others then became known in 299. After accusations were raised to the ‘Abbasi Caliph al-Muqtadir Billah he was jailed on charges of heresy, then tortured to death in unspeakable fashion. Many if not most of the Ulema consider him one of the Friends (awliyâ’) of Allah, such as Ibn Khafif who visited him in jail, Abu al-Qasim al-Nasir Abadi, al-Qushayri, Ibn ‘Ata’ Allah, Ibn al-Hajj, Ibn ‘Aqil – who wrote Juz’ fi Nasr Karamat al-Hallaj(“Opuscule in Praise of al-Hallaj’s gifts”) –, Ibn Qudama, al-Tufi, Ibn al-Mulaqqin, al-Munawi, al-Sha‘rani, etc. Among his sayings: “Take care of your ego; if you do not make it busy, it shall make you busy” and “Whoever points to Him is an aspirant-Sufi whereas whoever points on His behalf is a Sufi.”

AL-QUSHAYRI is Zayn al-Islam Abu al-Qasim ‘Abd al-Karim ibn Hawzan ibn ‘Abd al-Malik ibn Talha ibn Muhammad al-Qushayri al-Naysaburi al-Istiwa’i al-Shafi‘i al-Ash‘ari (376-465), the Teacher, “the absolute Imam, jurist, mutakallim, scholar of Principles, Qur’anic commentator, man of letters, grammarian, writer, and poet, the spokesman of his time, leader among his contempo­raries, the secret of Allah in His creation, the Shaykh of shaykhs, the Teacher of the Congregation and most advanced one of the Fold, the goal of those who tread the Path, the ensign of Truth, wellspring of Felic­ity, pole of Leadership, and grace personified. He never saw such as himself nor did any who saw him ever see such as him in his perfection and brilliance. He gathered together the two sciences of Sharî‘a and Haqîqa and explained in the best manner the principles of the Path” (‘Abd al-Ghafir al-Farisi). He was also an expert in horse and swords­manship. His Risala ila al-Sufiyya is the earliest complete treatise of its kind and probably the most respected Sufi treatise in Islam.

DOCTRINE OF AL-HALLAJ ON THE DIVINE ATTRIBUTES
AS NARRATED BY AL-QUSHAYRI

[16] Shaykh Abu ‘Abd al-Rahman al-Sulami – Allah have mercy on him! – told us: I heard Muhammad ibn Muhammad ibn Ghalib say: I heard Abu Nasr Ahmad ibn Sa‘id al-Isfanjani say: al-Husayn ibn Mansur said: “You must categorically consider all to be contingent, for pre-existence belongs to Him [alone].

[17] “All that appears through body is necessarily an accident (‘arad).

[18] “That whose assemblage comes about through cause-and-effect (al-adât) is held together through its powers (quwâhâ).[1]

[19] “All that comes together at one time, goes into dispersion at another time.

[20] “All that something else causes to subsist is characterized by dependency.

[21] “All that imagination can possibly apprehend can be pictured.

[22] “All that is contained is subject to ‘where.’

[23] “And all that has a genus is the object of a modality.

[24] “No ‘above’ shades Him – Exalted is He! – nor does any ‘below’ carry Him.

[25] “No limit/direction faces Him (walâ yuqâbiluhu hadd) nor does any ‘at’ (‘ind) beset Him.

[26] “He is not confined by any ‘behind’ nor limited by any ‘before’.

[27] “No ‘before’ caused Him to appear nor did any ‘after’ cause Him to vanish.

[28] “No ‘all’ gathered Him.

[29] “No ‘He is’ brought Him into existence (lam yûjidhu kân).

[30] “No ‘He is not’ can cause Him to be missed (walam yufqidhu lays).

[31] “His description: He has none (wasfuhu lâ sifata lahu).[2]

[32] “His act has no cause (‘illa).

[33] “His being has no duration (amad).

[34] “He is transcendent beyond the states of His creatures: there is not for Him the least deliberation (mizâj) in His creation, nor working (‘ilâj) in His acts.

[35] “He is clearly separate from them by His pre-existence (bâyanahum biqidamih) just as they are clearly separate from Him by their contingent nature (kamâ bâyanûh bihudûthihim).[3]

[36] “If you ask ‘When?’ – His being is before Time.

[37] “Should you say, ‘HÛ’ – the letters hâ’ and wâw are but His creation.

[38] “And if you say, ‘Where?’ – His existence precedes Place.

[39] “So letters are His Signs (fal-hurûfu âyâtuhu);[4]

[40] “His existence is the affirmation of Him (wujûduhu ithbâtuh);[5]

[41] “Gnosis of Him is the upholding of His Oneness (ma‘rifatuhu tawhîduh);[6]

[42] “and His Tawhîd is to distinguish Him clearly from His creatures.

[43] “Whatever you imagine in your imaginings, He is different from that (mâ tusawwiru fil-awhâmi fahuwa bikhilâfih).

[44] “How can that which He Himself began analyze Him? (kayfa yahullu bihi mâ minhu bada’ahu).[7]

[45] “Or how can that be part of Him which He Himself gave rise to? (aw ya‘ûdu ilayhi mâ huwa ansha’ahu).

[46] “The pupils of the eyes cannot see Him.

[47] “Nor can conjectures apprehend Him.

[49] “His nearness is His generosity (qurbuhu karâmatuhu).

[50] “His distance is His contempt (wabu‘duhu ihânatuhu).

[51] His elevation is without ascent (‘uluwwuhu min ghayri tawaqqul).[8]

[52] His coming is without displacement (wamajî’uhu min ghayri tanaqqul).[9]

[53] (He is the First and the Last and the Manifest and the Hidden) (57:3), the Near (al-qarîb), the Far (al-ba‘îd),[10] (There is nothing what­soever like unto Him, and He is the All-Hearing, the All-Seeing) (42:11).

[1]“Such as life, death, poverty and wealth” (Sidi Mustafa Basir).
[2]Al-Tabari narrates in his Tafsir on verses 39:67 and 114:1 from Sa‘id ibn Jubayr, as well as Ibn al-Mundhir, Ibn Abi Hatim, Abu al-Shaykh in al-‘Azama, and al-Suyuti in al-Durr al-Manthur: “A group of Jews came to the Prophet – Allah bless and greet him – and asked him: ‘O Muhammad! Now, Allah created creation, but who created Him?’ At this the Prophet – Allah bless and greet him – became angry so that his color changed and he upbraided them on behalf of His Lord, whereupon Gibril – upon him peace – came and calmed him, saying: ‘Lower your wing [of mercy], O Muhammad! for the answer came to me from Allah to what they are asking about. Allah says: [Say: He is Allah, the One! Allah, the eternally Besought of all! He begets not nor was begotten. And there is none comparable unto Him] (112:1-4).’ When the Prophet – Allah bless and greet him – recited it to them they said, ‘Describe for us your Lord, what is His physical appearance, how are His arms and upper arms?’ At this the Prophet – Allah bless and greet him – became even angrier than before and upbraided them again, whereupon Gibril came again and told him the same thing as before, bringing him as the answer to what they had asked: (And they esteem not Allah as He has the right to be esteemed. The whole earth is His handful on the Day of Resurrection and the heavens are rolled in His right hand. Glorified is He and High Exalted from all that they ascribe as partner (unto Him)) (39:67).”
[3]“I.e. he completely differs from them because (There is nothing whatso­ever like unto Him) (42:11)” (Sidi Mustafa Basir).
[4]“I.e. [letter are] the material of which are made His verses and evidences revealed to His Prophet Muhammad – Allah bless and greet him –” (Mahmud and Sharif).
[5]“I.e. It is not enough to believe He exists, but the evidence for its firm proof must be shown up and established” (Mahmud and Sharif).
[6]“I.e. Gnosis of Him with His Attributes is produced by upholding His Oneness” (Mahmud and Sharif). “Sidi ‘Abd al-Salam ibn Mashish said: “O Allah, my Lord! Snatch me up from the quicksands of Tawhîd and drown me in the wellspring of the ocean of your Unicity” (Allâhumma anshilnî min awhâli al-tawhîdi wa’aghriqnî fî ‘ayni bahri wahdâniyyatik) (Sidi Mustafa Basir). Cf. Shaykh Nuh Keller, trans., Invocations of the Shadhili Order (p. 77-78): “And pluck me from the mires of affirming unity, to the infinite space of singularizing the One, transcendently beyond absoluteness or conditionedness; And drown me in the very sea of Oneness” (wanshulnî min awhâli al-tawhîdi ilâ fadâ’i al-tafrîdi al-munazzahi ‘an al-itlâqi wal-taqyîdi wa’aghriqnî fî ‘ayni bahri al-wahda), cf. Awrad al-Tariqa al-Shadhiliyya (p. 77-78).
[7]“I.e. the mind” (Sidi Mustafa Basir).
[8]“I.e. His elevation is over His slave and consists in majesty and greatness, not an elevation of place” (Mahmud and Sharif).
[9]“I.e. the coming of His favor and descent of His command is without [His] movement or displacement” (Mahmud and Sharif).
[10]“I.e. from the disbelievers as proven by the verse [Allah is the Protecting Friend of those who believe. He brings them out of darkness into light. As for those who dis­believe, their patrons are false deities. They bring them out of light into dark­ness] (2:257)” (Sidi Mustafa Basir). This is also in the sense of bâ’in as already stated.

Ahadith related to Hazrat Owais Al Qarni raziAllahuann

Posted: February 28, 2015 by 786rafiq786 in Uncategorized

Riyad-us-Saliheen Book of MiscellanyChapter 45Visiting the Pious Persons, loving them and adoption of their company
372. Usair bin `Amr (Ibn Jabir) reported: When delegations from Yemen came to the help of (the Muslim army at the time of Jihad) `Umar would ask them
“Is there Owais bin `Amir amongst you?” (He continued searching him) until he met Owais .
He said, “Are you Owais bin `Amir?” He said, “Yes”. `Umar asked, “Are you from the Qaran branch of the tribe of Murad?” He said, “Yes”. He `Umar again said, “Did you suffer from leucoderma and then you were cured from it but for the space of a dirham?” He said, “Yes”. He `Umar said, “Is your mother still alive?” He said, “Yes”.
He `Umar said, “I heard Messenger of Allah saying, `There would come to you Owais bin `Amir with the reinforcement from the people of Yemen. He would be from Qaran (the branch) of Murad. He had been suffering from leucoderma from which he was cured but for a spot of a dirham. He has a mother to whom he is very dutiful. If he were to take an oath in the Name of Allah , Allah would fulfill his oath. And if it is possible for you, ask him to ask forgiveness for you.’ So, ask forgiveness for me”.
He Owais did so. `Umar then said, “Where do you intend to go?” He said, “To Kufah.” He `Umar said, “Let me write a letter for you to its governor,” whereupon he Owais said, “I love to live amongst the poor people”.

The following year, a person from among the elite (of Kufah) performed Hajj and he met `Umar . `Umar asked him about Owais . He said, “I left him in a state with meagre means of sustenance in a decayed house.” (Thereupon) `Umar said, “I heard Messenger of Allah saying, `There would come to you Owais bin `Amir of Qaran, a branch (of the tribe) of Murad, along with the reinforcement of the people of Yemen. He had been suffering from leucoderma which would have been cured but for the space of a dirham. He has a mother to whom he is very dutiful. Were he to swear, trusting Allah , for something, Allah would fulfill his oath. If you can ask him to pray for forgiveness for you, do so”.
This man went to Owais and asked him to pray for forgiveness for him. Owais said to him, “You have just returned from a blessed journey, it is you who should pray for forgiveness for me; and did you meet `Umar?” The man said, “Yes”. `Owais then prayed for forgiveness for him. People became aware of the high status of Owais and he set out following his course.

(Muslim :: Book 31 : Hadith 6172)

Another narration is: A delegation from Kufah came to `Umar . Among them was one who used to make fun of Owais . `Umar enquired, “Is there anyone among you who is from Qaran?” So this man stepped forward. Then `Umar said, “I heard Messenger of Allah saying, `A man will come to you from Yemen named Owais. He will have left in the Yemen only his mother. He was suffering from leucoderma and prayed to Allah to be cured of it. So he was cured except for a space of the size of a dinar or a dirham. Whoever of you should meet him should ask him to pray for forgiveness for him.”’
Another narration is: `Umar said: “I heard Messenger of Allah saying, `The best one of the next generation (At-Tabi`un) is a man called Owais, he will have a mother and he will be suffering from leucoderma. Go to him and ask him to pray for forgiveness for you”.
[Muslim].
Commentary:
1. This Hadith is one of the clear miracles of the Prophet because he not only told the name of Owais but also some of his special qualities and characteristics which tallied with the description given by him.
2. It tells the virtues of simplicity, and anonymity.
3. The merit of nice treatment to mother.
4. This Hadith is also a proof on Owais being the best of the successors to the Prophet’s Companions (i.e., At-Tabi`un).
5. The humbleness of `Umar and his desire for goodness despite being in the position of the Leader of the Believers.

Umar b. Khattab reported: I heard Allah’s Messenger (may peace be upon him) as saying: Worthy amongst the successors would be a person who would be called Uwais. He would have his mother (living with him) and he would have (a small) sign of leprosy. Ask him to beg pardon for you (from Allah) .[Sahih Muslim :: Book 31 : Hadith 6171 ]