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Author Topic: Great Sufi Saint  (Read 1942 times)


Great Sufi Saint
« on: December 13, 2011, 11:48:32 AM »

Birth name: Imam-e-Rabbani Sheikh Ahmad Farooqi Sirhindi
Birth date: 14 Shawwal 971
Born in: Sirhind, India


Hazrat Sheikh Ahmad Sirhind, also known as Imam-e-Rabbani [the Imam of Wise Guidance] and Mujaddid Alf Thaani [meaning the reviver of the second millennium], is a great Sufi saint of the Naqshbandi golden chain [also known as a Silsila or Tariqa].

He was given these titles as accolades for his undeniable work & effort to revive the spirit of Islam and oppose the corruption prevalent during the time of the Mughal Empire. His significant religious influence in India still holds great impact upon its Sufi roots even to this day.

Most of the branches which stem from the Naqshbandi order today, such as the Mujaddidi, Saifi, Tahiri and Qasimiya branches, trace their spiritual lineage through Sheikh Sirhindi, often referring to themselves as "Naqshbandi Mujaddidi" due to this connection.

He is also a descendant of the noble Companion and second Khalifa of Islam, Hazrat Sayyidina Umar Farooq [R.A].

Early Life & Sufism

Sheikh Ahmad Sirhindi was born after midnight, on 14 Shawwal 971 in the village of Sirhind, near the city of Chandigarh in present-day India.

His mother relates, "After the birth of my son Ahmad, I fell unconscious whereupon I had a vision, and saw that my home was full of Awliya Allah (Saints) who were all congratulating me on the birth of my son".

His father relates, "On the day of the birth of my son, I had a vision in which I saw Allah's Messenger (s.a.w) reciting first the Azan and then the Takbir in the ears of my son."

Being born into a pious family descending from Sayyidina Umar Farooq, he received most of his early education from his father, Sheikh Abdul Ahad. He memorised the Qur'an thus becoming a Hafiz, and then was then sent to Sialkot in Pakistan, where he learned logic, philosophy and theology, also studying advanced texts of Tafsir and Hadith before he returned home.

At a young age, Sheikh Sirhindi had also made rapid progress in the Suharwardiya, Qadriya, and Chishtiya orders of Sufism, and was given permission to initiate and train followers at the age of 17.

While busy spreading the teachings of these Tariqas, he felt a void within himself and continuously searched to fulfil it. He then found an interest in the Naqshbandi order, as he saw through the secrets of the other three Tariqas that it was, in reality, the best and most favourable.

In his words, the Naqshbandi Tariqa is "the mother of all Tariqas."

His spiritual progress eventually brought him into the presence of the Ghaws and Qutb of his time, Sheikh Mohammad Baqi. Through the guidance and supervision of this great Saint, Sheikh Sirhindi progressed up the spiritual ladder and soon became a Master of this order, his mystical insight and piety inspiring all those who learnt from him.

Imprisonment by the Emperor
One proof of the Sheikh's steadfastness on the Haqq is as follows. When the emperor Jahangir came to the throne, his wife, who held Shia beliefs, influenced him strongly and many of the people around him, including some advisors, were Rafidhites. Without any fear or worry, Sheikh Sirhind wrote books and articles that refuted their beliefs. It wasn't long before these people became his enemies, and began to tell the emperor, 'This Sheikh is very dangerous. His beliefs are corrupt, and he is against you and will not bow down before you."

Eventually, the emperor commanded that the Sheikh be imprisoned in Gwalior Fort for an unlimited period.

A great miracle is reported by his son, Sheikh Sayyid, who says, "He was under very intense security in jail, where guards surrounded his room on every side. Yet every Friday, he would be seen in the mosque. No matter how much security he was under, he would disappear from prison and miraculously appear in the mosque."

The Sheikh's state of patience and gratitude was such that he never wished ill upon his enemies, nor did he allow his family and followers to do so. Many thousands of prisoners in Gwalior Fort embraced Islam at the hand of the Sheikh, and a very many of these took Bayt (pledge of allegiance) at his hands, attaining high stages of Wilayat (sainthood) as a result of his company.

The Sheikh would say, "If the Emperor had not imprisoned me, so many thousands of people would have been deprived of the Light of Islam."

This imprisonment allowed him to fulfil the Sunnah of Prophet Yusuf, as he endured the hardships of captivity with the utmost patience. The Sheikh wrote to his family and friends from the prison, saying, "Although hardship is indeed distasteful, it is a blessing. Praise Allah and do not spend even a moment in neglect. Always be busy in one of three things; the first is recital of Qur'an, the second is Salaah, and the third, abundance of Zikrullah (Remembrance of Allah). Always be pleased with whatever state Allah has given you. Pray that Allah gathers us all in Paradise, and that our meeting each other in this Duniya is for the Aakhirah itself."

Despite all the hardship suffered by the Sheikh in prison, the emperor noticed that he was unmoved from his original stance.

In addition, the Karamat (miracle) of the Sheikh had come to the emperor's notice, in that thousands of thieves and bandits had attained guidance and become pious people through the company of the Sheikh. It was at this point that the emperor began to regret imprisoning the Sheikh. Around this time, the Emperor Jahangir had a dream in which he saw Sayyidina Rasulallah (s.a.w) saying, "O Jahangir, you have imprisoned a very great person!"

After this dream, the emperor Jahangir sorely regretted his actions and demanded the immediate release of the Sheikh. The Sheikh was brought to the Emperor, who apologized and asked the Sheikh to forgive him. The emperor now began to treat the Sheikh with the utmost respect and would even serve him himself. Indeed, his love for the Sheikh increased so much that Jahangir would find absence from the Sheikh unbearable. Shah Jahan was also amongst the Mureeds of the Sheikh, and other members of the ruling group, including scholars and ministers, continued to join the Silsila Mujaddidia right up to and including the reign of Alamgir Aurangzeb.

Shariah & Sufism

The Sufi path is based on Shariah, which is fundamental to the ways of Tasawwuf and Islam. The two concepts do not contradict each other, as clarified by Sheikh Sirhindi in this small excerpt from one of his letters:

"The Shariah has three parts: knowledge, action, and sincerity of motive (ikhlas); unless you fulfil the demands of all these parts, you do not obey the Shariah. And when you obey the Shariah, you obtain the Pleasure of God, which is the most supreme good in this world and the Hereafter.

The Qur'an says, "The Pleasure of God is the highest good." Hence, the Shariah comprehends all the good of this world and the next, and nothing is left out for which one has to go beyond the Shariah.

The Tariqa [Order] and the Haqiqa [Reality] for which the Sufis are known, are subservient to the Shariah, as they help to realize its third part namely, sincerity (ikhlas). Hence they are sought in order to fulfil the Shariah, not to achieve something beyond the Shariah.

The raptures and ecstasies which the Sufis experience, and the ideas and truths which come to them in the course of their journey, are not the goal of Sufism. They are rather myths and fancies on which the children of Sufism are fed. One has to pass over them all and reach the stage of satisfaction (Raza) which is the final goal of ‘Suluk’ [travelling, i.e. the Sufi path] and ‘Jazba’ [overwhelming love]."

[taken from the Maktubat of Sheikh Ahmad Sirhind, also known as his Collection of Letters, Vol. 1:36]

Writings of Sheikh Ahmad Sirhind

Though he wrote many books, the most famous of his works are a collection of 536 letters, collectively entitled Collected Letters or Maktubat. These letters were addressed to the Mughal rulers of his time and other contemporaries and they were compiled during his lifetime.

The three volumes were compiled as detailed below:

Volume 1 - contains 313 letters, and was compiled by Khwaja Yaar Mohammad Badakhshi Talqani, a Mureed of Sheikh Ahmad Sirhindi.

The volume was named Durr al-Ma'rifat and was completed in 1025 AH. Sheikh Sirhind ordered that it end at 313 letters, 313 being a sacred number [a significant figure in Islam, as there was 313 Muslim soldiers in the famous battle of Badr, in which the Muslims were victorious].

Volume 2 - was named as Noor al-Khallaq and contains 99 letters. It was compiled by Khwaja Abdul Hayy.

Volume 3 - was compiled by Khwaja Mohammad Hashim Kashmi and contains 124 letters. The volume was named Ma'rifat al-Haqa'iq.


- Once, a great Sheikh wrote to him asking, "The states which you reached and are speaking about, did the Sahaba receive them, and if they did, did they receive them at one time or did they receive them at separate times?"

He answered, "I cannot give you an answer unless you come into my presence."

When the Sheikh went to him, he immediately unveiled to him his spiritual reality and cleansed the darkness of his heart. The Sheikh fell prostrate at his feet from the strength of such Light, and said, "I believe, I believe! I see now that these states were all revealed to the Sahaba simply by looking at the Messenger (s.a.w)."

- One time in the month of fasting, Ramadan, he was invited by ten of his Mureeds to break fast with them. He accepted the invitation of each of them. When the time came to break the fast, he was present at each of their houses, breaking the fast, and they saw him in each of their houses at the same time.

- Once, he looked at the sky and it was raining. He said, "O rain! Stop until such and such hour." It stopped until the exact time he had said, after which it started to rain again.

- One day, the King ordered that a man be executed. That man came to Sheikh Ahmad Sirhind and said, "Please write a stay of execution for me." He wrote to the Sultan, "Don't execute this man." The Sultan, out of respect and fear for the Sheikh, pardoned the man.

- One time, a Mureed made the intention to visit Sheikh Ahmad Sirhind. On his way, he was invited to be the guest of a man who disliked the Sheikh. The Mureed, however, didn't know this until after dinner, when the host began insulting the Sheikh.

As the Mureed went to sleep later that night, in his heart he was saying, "O Allah, I came to visit the Sheikh, not to hear someone curse the Sheikh. Forgive me."

Then he slept and when he awoke, he found that the man had died. He went quickly to the Sheikh and began to tell him the story. Sheikh Ahmad Sirhind raised his hand and said, "Stop! There is no need to tell me what happened. I am the one who caused it."

Quotes from his Maktubat

In his famous Maktubat (collection of Letters), he said:
- "It must be known that Allah has placed us under His Obligations and His Prohibitions. Allah said, 'Whatever the Prophet gave you, take it, and whatever he prohibited you, leave it.' [59:7] If we are going to be sincere in this, we have to attain to Annihilation and the love of the Essence. Without these, we cannot reach this degree of obedience. Thus we are under another obligation, which is to seek the Way of Sufism, because this Way will lead us to the state of Annihilation and the love of the Essence.

Each Order differs from the other in its states of perfection; so too does each Order keep the Sunnah of the Prophet  and have its own definition of what that entails. Every Order has its own way of keeping the Sunnah of the Prophet. Our Order, through its Sheikhs, requires us to keep all the commands of the Prophet  and to leave all the things he prohibited. Our Sheikhs don't follow the easy ways (rukhas) but insist on keeping the difficult ways. In all their seeking, they keep in mind the verse of Qur'an which says, 'Men whom neither business nor trade will divert from the Remembrance of Allah' [24:37]."

"In the journey leading to the unveiling of the Divine Realities, the seeker moves through various stages of knowledge of and proximity to His Lord."

"The entire process [of reaching Allah] is like threading a needle. The thread seeks the eye of the needle, passes through and then proceeds down to where it began. There the two ends meet, form a knot and secure the entire thread. They form a whole; thread, eye and needle, and any material they catch is sewn into the fabric of the unity."

"It must be known to everyone that the Naqshbandi Sheikhs chose to guide their Mureeds first through the movement from Allah, travelling from the higher states to the lower. For this reason they maintain the common veils over the spiritual vision of the Mureed, removing the veil of ordinary consciousness only at the final step. All other Tariqas begin with the movement to Allah, moving from the lowest states to the highest, and removing the common veils first."

It is mentioned in the Hadith of the Prophet (s.a.w), 'Scholars are the inheritors of the Prophets.' The knowledge of Prophets is of two kinds: knowledge of laws and knowledge of Secrets. The scholar cannot be called an inheritor if he does not inherit both knowledges. If he takes only one knowledge, he is incomplete. Thus the real inheritors are the ones who take the knowledge of the laws and the knowledge of the Secrets, and only the saints have truly received and protected this inheritance."

Final Phase of Life

Once the mission of the Sheikh had been accomplished, he increasingly began to prefer solitude and seclusion. One day the Sheikh stated, "It seems that my time for departure is near." He wrote to his sons, saying, "Yesterday, during the Muraqaba after the Fajr prayer, I noticed that the robe I would usually wear was not with me, and it was replaced by another." This signalled that his role would be passed down to a successor.

Later, the Sheikh appointed Khwaja Mohammad Masoom as his successor, and instructed all his Khulafa and Mureeds to take Bayt at the hand of Khwaja Mohammad Masoom. The responsibility of running the Khanqah was also passed on. If any new people came to the Sheikh asking to be his Mureeds, the Sheikh would send them to Khwaja Mohammad Masoom.

Some people related that during these days, they asked the Sheikh why he had isolated himself so much from creation.

He replied that his time for leaving this world was very close and that he had reached the age of sixty three, exactly the age at which Allah's Nabi (s.a.w) had passed away, so he knew that he too would pass away very soon. The Sheikh stated:

"O men of Allah! I have passed on to you everything that has been given to me by Allah and His Messenger (s.a.w). In the struggle to uphold the true Deen of Islam, I worked hard and relentlessly all my life. I was a victim of oppression and tolerated much hardship, but despite the harshest of harsh attempts by various forces to destroy the cause, I remained steadfast and never allowed myself to be complacent. Now I am to part from you, and I leave you in the Hands of the Lord of the Worlds. Our next meeting will be under the banner of Allah's Messenger (s.a.w) on the Day of Qiyamat."

Upon hearing this, those present could not hold themselves back and began to weep uncontrollably, and all began to say, "O Imamul Awliya! There is no doubt whatsoever that you have striven relentlessly in the struggle to uphold the Shariah, and to revive the Deen of Islam. And inshAllah, we will testify to this fact on the Day of Judgement."

After this the Sheikh made Dua and then proceeded from the Khanqah.

The Passing Away of a Mujaddid

After six to seven months of solitude, the Sheikh visited, for the last time, the blessed shrines of his dear father and his respected grandfather. After this, the Sheikh fell ill and did not recover, and on the 13th of Safar this illness was increased by a high fever.

Despite being so ill, the Sheikh continued to pray Salah in congregation and did not reduce his habit of Zikr and Muraqaba.

The illness gradually worsened and at the time of Chasht prayer, on Tuesday 28th Safar 1034 AH (10th December 1624 AD), the Sheikh left this world and was reunited with the Merciful Creator at the age of 63.

He was buried in the village of Sirhind, and his tomb is now a place of shelter, solace and immense blessing for all those seeking the Truth.

ShayarFamily--> Shayaro Ki Mehfil

Great Sufi Saint
« on: December 13, 2011, 11:48:32 AM »


Re: Great Sufi Saint
« Reply #1 on: December 13, 2011, 11:53:13 AM »
Birth Name: Jalaluddin Mohammad Rumi – or Jalaluddin Mohammad Balkhi
Born in: Balkh, Afghanistan on 30th September 1207


Hazrat Mawlana Jalaluddin Mohammad Rumi (30 September 1207 – 17 December 1273) is a 13th-century Persian poet, jurist, theologian and Sufi mystic. He is one of the greatest saints in Islamic history and is well-known in the West for his Sufi poetry, especially his treasury of couplets entitled Masnavi Sharif.

Mawlana Rumi [R.A] was born on the 6th of Rabiul Awwal in the Islamic Hijri year 604 in Balkh, present-day Afghanistan. His father, Hazrat Bahauddin Walad [R.A], was a great Muslim scholar and also a Sufi saint who descends from the lineage of Sayyidina Hazrat Abu Bakr Siddiq [R.A], the first Caliph of Islam.

Mawlana Rumi [R.A] grew up in this learned household in Afghanistan and became a fully accomplished scholar himself.  Eventually, between the years 1215 and 1220, Hazrat Bahauddin Walad, with his whole family and a group of disciples, set out westwards. They peformed Hajj and then proceeded on their journey.

Life in Turkey
They finally settled in Karaman, Turkey for seven years, where Mawlana Rumi's mother and brother both passed away. In 1225, Mawlana Rumi married Gowhar Khatun in Karaman and had two sons: Sultan Walad and Ala-uddin Chalabi. When his wife passed away, Mawlana Rumi married again and had a son, Amir Alim Chalabi, and a daughter, Malakeh Khatun.

On 1 May 1228, most likely as a result of the insistent invitation of Alauddin Keyqobad, ruler of Anatolia, Hazrat Bahauddin Walad finally settled in Konya in Anatolia within the westernmost territories of the Seljuk Sultanate of Rum.

On the road to Anatolia, Mawlana Rumi encountered one of the most famous mystic Persian poets, by the name of Fariduddin Attar, in the Iranian city of Nishapur, located in the province of Khorasan. Attar immediately recognized Rumi's spiritual eminence. He saw the father walking ahead of the son and said, "Here comes a sea followed by an ocean." He then gave Mawlana Rumi his ‘Asrarnama’, a book about the entanglement of the soul in the material world. This meeting had a deep impact on the eighteen-year-old Mawlana Rumi, and later on became the inspiration for his works.

Eventually, Hazrat Bahauddin Walad became the head of a seminary school (Madrasa) in Konya, Turkey. When he passed away, Mawlana Rumi was only 25 years old and took his father’s place at the head of the school.

One of Hazrat Bahauddin Walad's students, Hazrat Sayyed Burhanuddin Muhaqqiq Termazi, continued to train Mawlana Rumi in the religious and mystical doctrines of Hazrat Rumi's father. For nine years, Rumi practiced Sufism as a disciple of Hazrat Sayyed Burhanuddin until the latter died in 1240 or 1241. Hazrat Rumi's public life then began: he became a teacher who preached in the mosques of Konya and taught his adherents in the Madrasa.

During this period, Mawlana Rumi also travelled to Damascus and is said to have spent four years there.

Meeting with Hazrat Shams Tabrez
However, it was his meeting with the dervish Hazrat Shams Tabrez on 15 November 1244 that completely changed Rumi's life. Hazrat Shams had travelled throughout the Middle East searching and praying for someone who could "endure my company". A voice said to him, "What will you give in return?" and Hazrat Shams replied, "My head!". The voice then said, "The one you seek is Jalaluddin of Konya."

One version of the famous meeting that Mawlana Rumi had with Hazrat Shams Tabrez [R.A], was that once Mawlana Rumi was teaching a group of his students and referring to his handwritten books & notes while Hazrat Shams Tabrez happened to come along and asked him about those notes.

Mawlana Rumi [R.A] replied that the books and notes were beyond the understanding of Hazrat Shams Tabrez. Then Mawlana Rumi [R.A] continued his class, meanwhile Hazrat Shams Tabrez [R.A] threw all the books into a nearby pond of water. The students noticed this and started beating him. This caught the attention of Mawlana Rumi who complained about losing his knowledge. Hazrat Shams Tabrez [R.A] replied that he could return the books, so he recited ‘Bismillah’ and retrieved the books from the water, which to everyone’s surprise, were still intact. Seeing this, Mawlana Rumi [R.A] was amazed and asked how this was possible – to which Hazrat Shams Tabrez  replied that such knowledge was beyond that of an external scholar.

Thus began the relationship between Mawlana Rumi [R.A] and Hazrat Shams Tabrez [R.A]. At this stage, Mawlana Rumi is reported to have mostly retired from his public life and spent a lot of time with Hazrat Shams Tabrez [R.A]. They would spend days discussing divine issues and Sufi thoughts, to the extent that Mawlana Rumi would not teach his classes or visit his family for long periods of time.

On the night of 5 December 1248, as Hazrat Rumi and Hazrat Shams were talking, Hazrat Shams Tabrez was called to the back door. He went out, never to be seen again. It is rumored that Hazrat Shams Tabrez was murdered; if so, Hazrat Shams indeed gave his head for his mystical friendship with Mawlana Rumi.

Mawlana Rumi's love for, and his bereavement at the death of, Hazrat Shams found their expression in an outpouring of music & poetry, thus he compiled a collection entitled Divan-e-Shams-e-Tabrez. He himself went out searching for Hazrat Shams and journeyed again to Damascus. There, he realized:

"Why should I seek? I am the same as He.

His essence speaks through me.

I have been looking for myself!"

The Masnavi Sharif

Mawlana Rumi [R.A] then formed companionship with Hazrat Salahuddin Zarkub  a goldsmith. After Hazrat Salahuddin's death, Mawlana Rumi's scribe and favorite student, Hazrat Hussam Chalabi, assumed the role of Mawlana Rumi's companion.

One day, the two of them were wandering through the Meram vineyards outside Konya when Hazrat Hussam described to Mawlana Rumi an idea he had: "If you were to write a book like the Ilahinama of Sana’i or the Mantiqut-Tayr of 'Attar, it would become the companion of many poets. They would fill their hearts from your work and compose music to accompany it."

Mawlana Rumi then smiled and took out a piece of paper on which were written the opening eighteen lines of his Masnavi, beginning with:

“Listen to the reed and the tale it tells,

How it sings of separation.”
Hazrat Hussam implored Mawlana Rumi to write more. Mawlana Rumi spent the next twelve years of his life in Anatolia dictating the six volumes of this masterwork, the Masnavi, to Hazrat Hussam.

In his commentary on the Masnavi Sharif, Mawlana Abdur Rahman Jami [R.A], the famous 15th century Persian Sufi saint and poet, writes:

“The word ‘ney’ (reed) in the first couplet of the Masnavi means a perfect and exalted human being brought up in Islam. Such people have forgotten themselves and everything else. Their minds are always busy seeking the rida [approval] of Allah, The Most Exalted.”

Mawlana Jami [R.A] says that ‘Ney’ also means non-existent, because these men are emptied of themselves. Finally he says ‘Ney’ refers to the reed-pen. A pen’s writings are fully controlled by its writer, which also points to men emptied of existence and perfectly submitting to the will of Allah, The Most Exalted.

Muslim Scholar, Saint & Poet

This brings up the point that Mawlana Rumi [R.A]  was a true Muslim scholar and Sufi. Unfortunately, there have been many mistranslations or misrepresentations of Mawlana Rumi [R.A]. He himself writes in his Diwan:

“Man banda-yé Qur’ân-am, agar jân dâr-am
man khâk-é rah-é Muhammad-e mukhtâr-am
gar naql kon-ad joz în, kas az goftâr-am
bêzâr-am az-ô, w-az-în sokhan bêzâr-am”

Meaning: “I am the servant of the Qur’an as long as I have life.
I am the dust on the path of Muhammad (s.a.w), the Chosen one.
If anyone quotes anything except this from my sayings,
I am quit of him and outraged by these words.”

Mawlana Rumi states in his Diwan-e-Shams: "The Sufi is hanging on to Muhammad (s.a.w), like Abu Bakr [R.A]."

Departure of Mawlana Rumi; Reunion with his Beloved
In December 1273, Mawlana Rumi fell ill; he predicted his own death and composed the well-known ghazal, which begins with the verse:

"How doest thou know what sort of King I have within me as a Companion?

Do not cast thy glance upon my golden face, for I have iron legs."

Mawlana Rumi [R.A] passed away & reunited with his Beloved Lord on 5th Jamadiul Aakhir 672 Hijri in Konya Sharif, Turkey. His tomb is near to that of his friend & guide, Hazrat Shams Tabrez [R.A] and his body was laid to rest beside his father under a beautiful tomb named Yesil Turbe or ‘the Green Tomb’.

His epitaph written on his tomb reads:
"When we are dead, seek not our tomb in the earth, but find it in the hearts of men."

Teachings & Influences of Mawlana Rumi
Mawlana Rumi [R.A] was a poet, jurist, theologian and scholar of the highest accord. He emphasized however that true knowledge is not found in books, but at the feet of the Noble Friends of Allah Almighty.

For any given individual, that person is his or her Sheikh or Spiritual Guide (Pir/Murshid). Regarding the importance of the Sheikh, Mawlana Rumi writes:

“Sad kitaboh, sad waraq, dar nar kun

Aur jaan-o-dil rah, janibeh, dil daar kun”
Meaning: “Throw all your (100) books into the fire,

And turn with heart & soul to the Awliya.”
[For without them one cannot reach perfection.]

In the Masnavi Sharif, Mawlana Rumi [R.A] writes the following:

“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 verse demonstrates importance of the Sheikh who acts as the tiller, testing the spiritual disciple (Mureed) so that the Mureed’s full inner potential is realized and his/her spiritual station is elevated.

Mawlana Rumi’s [R.A] importance continues throughout the centuries and across cultures. Hazrat Allamah Iqbal [R.A], the great 19th century poet-philosopher of the Indian subcontinent, separated by six centuries of time, famously attributed Mawlana Rumi as his Pir when he wrote “Pir-e-Rumi, Mureed-e-Hindi” and also about himself:

"Tu bhi hai us qaafla-e-shawq mein Iqbal
Jis qaafla-e-shawq ka salaar hai Rumi"

Meaning: "You too are a member of that caravan of longing, O Iqbal!
That caravan of longing whose guide is Rumi."

Mawlana Rumi believed passionately in the use of music, poetry & Sufi dance as a path for reaching God.

For Mawlana Rumi, music helped devotees to focus their whole being on the Divine, and to do this so intensely that the soul was both destroyed & resurrected. It was from these ideas that the practice of whirling dervishes developed into a ritual form.

His teachings became the base for the Mevlevi order which his son Hazrat Sultan Walad established. Mawlana Rumi encouraged sama, listening to music and turning or doing the sacred dance. In the Mevlevi tradition, sama represents a mystical journey of spiritual ascent through mind & love to the Perfect One. In this journey, the seeker symbolically turns towards the truth, grows through love, abandons the ego, finds the truth and arrives at the Perfect One.

All over the world, the name Rumi is a beacon of light for broken-hearts and seekers of the truth. His life story is an amazing demonstration of love & union with the Divine and his teachings pave the way to the Beloved.

Through the Masnavi Sharif, many have opened their eyes to the light of Sufism and found the road to God by following the pen of Mawlana Rumi.

May the Muslim Ummah continue to prosper through the words & wisdom of our beloved Awliya, Ameen!


Re: Great Sufi Saint
« Reply #2 on: December 13, 2011, 12:02:27 PM »
Born in: 1238 AD, in Badayun, Uttar Pradesh
Also known as: Mehboob-e-Elahi
Passed away in: 725 AH (1324 AD)

Hazrat Nizamuddin Awliya represents in many ways the pinnacle of the Chishti Order (Silsila).

His spiritual guide, Hazrat Baba Fareed, said to him on appointing him as his successor, "Be like a big tree so that Allah's creation, the human beings in their vast multitudes, may find rest and solace under your shadow."

This partly explains why he admitted so many men into the Chishti order as his disciples. Hazrat Nizamuddin Awliya sent his well-versed and caring disciples to far-flung areas of Uttar Pradesh, Rajastan, Gujarat, Bihar, and Bengal amongst other places to spread the word of truth.

With regard to the Sufi path, Hazrat Nizamuddin Awliya taught the following:

“For a dervish, three things are necessary. They all begin with an 'ain' (an Arabic letter): Ishq (love), Aql (intelligence) and Ilm (knowledge).”

Let us discuss these three qualities one by one:

Love: Sufism is, in its essence, the way of love. Love is considered to be a spiritual treasure through which the baser qualities of a human being are transformed into higher ones. In this respect, it suffices to say that Hazrat Nizamuddin Awliya is known as Mehboob-e-Elahi, the beloved of Allah. Of course, the spiritual status of a beloved is much higher than that of a lover.

Intelligence: Intelligence changed in the hands of Hazrat Nizamuddin Awliya into wisdom. His wisdom manifested itself in the shape of service to humanity. About him it has been said: "He was not a miracle-monger of the ordinary sort. He never flew in the air or walked on water with dry and motionless feet. His greatness was the greatness of a loving heart; his miracles were the miracles of a deeply sympathetic soul. He could read a man's inner heart by a glance at his face and spoke the words that brought consolation to a tortured heart."

Knowledge: About knowledge, it can be said that Hazrat Nizamuddin Awliya was one of the greatest scholars of his day. He wished to become a Qazi (Islamic judge) but gave it all up in his pursuit of inner knowledge.

After becoming a Mureed (spiritual disciple) of Hazrat Baba Fareed, he lived in extremely poor circumstances. Seeing him, a former friend expressed great surprise as he remembered Hazrat Nizamuddin Awliya as one who had began a very promising career as a scholar. When Hazrat Nizamuddin Awliya told all of this to Hazrat Baba Fareed, his Murshid(spiritual guide) suggested that he should recite the following couplet to his friend:

“You are not my fellow traveller.
Tread your own path
May you be affluent.
And I downtrodden.”

Then Hazrat Baba Fareed ordered him to take a tray of food from the kitchen and carry it on his head to his friend. After doing so, Hazrat Nizamuddin Awliya recited the verse above which deeply moved his friend.

One day, someone told a story of a certain saint who passed away while slowly repeating the name of Allah. The eyes of Hazrat Nizamuddin Awliya, who was listening to this story, filled with tears and he recited this verse:

“I have come running to the end of Your street,
Tears are washing my face,
What else do I seek other than meeting You?
I repeat Your name as I surrender my soul to You.”

Early Years & Education

After leaving their homeland, the city of Bukhara in Uzbekistan, the paternal grandfather of Hazrat Nizamuddin Awliya (Khwaja Ali) and the maternal grandfather of Hazrat Nizamuddin Awliya (Khwaja Arab) along with their family, moved to India.

At first they lived in Lahore, but later they took up their residence in Badayun (east of Delhi). Soon after, Khwaja Arab married his daughter Bibi Zulaikha to Khwaja Ali's son Khwaja Ahmad.

The birth of Hazrat Nizamuddin Awliya took place on the last Wednesday of the month of Safar (the 27th of Safar 636 AH). Up to this day, his birthday celebration takes place on which his blessed shrine is bathed and the water thereof is distributed among the visitors.

Hazrat Nizamuddin Awliya's father passed away when Hazrat Nizamuddin Awliya was five years old. His mother took him to a school where he learned to recite the Holy Qur'an. In a short time, he mastered the seven ways of reciting the Holy Qur'an. Then he studied Arabic grammar, Ahadith (sayings of Rasulallah (s.a.w), commentary of the Holy Qur'an and logic. At the age of twelve, he received the "turban of excellence."

He was so sharp-witted, wise and understanding that he was given the title "Debater, capable of defeating the congregation." He became distinguished in the science of Tafsir (commentary on the Qur'an), in the knowledge of Ahadith, in Fiqh (Islamic Jurisprudence), mathematics and astronomy. Khwaja Shamsul Malik was among his most learned teachers. He received a testimony of knowledge of Ahadith from Mawlana Kamaluddin.

Although Hazrat Nizamuddin Awliya used to sit among the Ulema (scholars of Islam) during that time, he was more interested in the inner life. He often used to say, "In the days of youth, I used to live in the company of the Ulema, but in my heart the thought used to come that I should go away from their company and turn my face to the Divine Teacher."

Hazrat Baba Fareed [R.A]
One day, a certain Qawwal (Sufi musician) with the name of Abu Bakr, came from Multan to visit Hazrat Nizamuddin's teacher. The teacher asked for information about the Sufi Sheikhs of Multan.

Abu Bakr answered thus, "I have lived in the company of Hazrat Sheikh Bahauddin Zakaria of Multan and I have sung mystical couplets for him. In his Khanqa (Sufi institution), the worship of Allah is very devoted, so much so that even the girls who knead the flour, while doing so, are occupied with the Zikr (remembrance of Allah). From there I went to Ajodhan (Pak Pattan). There I was given the privilege of meeting Hazrat Baba Fareeduddin Ganj-e-Shakar. That sovereign of love of God has conquered the world and the light of his moon has illuminated that area."

Hazrat Nizamuddin Awliya says, "When I heard these words of praise in regard to Baba Fareeduddin Ganj-e-Shakar, I developed a sudden and intense love for him and I began to repeat his name after every Namaz (prayer)."

The Qawwal started his concert with this line, "The living serpent of love has bitten my heart." But then Abu Bakr could not recollect the second line. Hazrat Nizamuddin Awliya helped him to do so, and seeing this, the Qawwal became very attentive towards him. From that day, Hazrat Nizamuddin Awliya became very much attached to Baba Fareed.

Arriving in Delhi
"When my eighteenth year began," Hazrat Nizamuddin Awliya narrates, "I travelled from Badayun to Delhi."

Musamma Ayuz accompanied him in this journey. Ayuz was a staunch believer in the spiritual greatness of Hazrat Baba Fareed. Whenever he saw the slightest danger of robbers or wild beasts, he would cry out, "O, Pir! Come! I need your protection."

Hazrat Nizamuddin Awliya continues, "I asked him the name of that Pir and Ayuz said, "It is the one who has caught your heart and got you enamoured," meaning Baba Fareed. Thus, from that day my faith in the Sheikh increased."

"When in Delhi, I stayed by chance near Hazrat Baba Fareeduddin's brother and Caliph, Hazrat Sheikh Najibuddin Mutawakkil. My mother and sister were also with me. We rented a house in the neighbourhood of the great Sheikh, whose company was very valuable to me. In his presence, the qualities of Baba Fareeduddin Ganj-e-Shakar used to be discussed. On hearing them, I felt the desire of kissing his blessed feet. For approximately three years, I stayed in Delhi."

Meeting Hazrat Baba Fareed
One day Hazrat Nizamuddin Awliya asked Sheikh Najibuddin Mutawakkil to pray to God that he (Hazrat Nizamuddin) may become a Qazi & be able to spread justice among the creatures of God. The Sheikh remained silent. When Hazrat Nizamuddin repeated his question, he answered thus, "God forbid that you be a Qazi; be something else!"

In those days, Hazrat Nizamuddin Awliya used to spend the nights at the Jama Masjid. One morning, the Muazzin (the one who announces the Azan, call to prayer) recited the following verse from the minaret:

"Has not the time come
For the faithful
That their hearts should bend
For the remembrance of Allah."
[Qur'an 57:16]

Hearing this, Hazrat Nizamuddin Awliya's condition changed. It was as if he received spiritual illumination from every direction. And, without any food, he left Delhi in order to present himself to Baba Fareed.

At the age of twenty, on Wednesday 11th Rajab 655 AH (1257 AD), he reached Ajodhan. Upon meeting Hazrat Baba Fareed for the first time, he unsuccessfully tried to summon up courage to explain how eager he was to see him. He could not do so, due to the awe of the great Sheikh’s presence. Baba Fareed then said, "Every newcomer is nervous."

Thereafter Baba Fareed recited this verse:
"O, the fire of separation of Thee,
Has made the hearts like roasted meat;
The flood of the fondness of Thee,
Has made the lives morose."

Then Hazrat Nizamuddin Awliya was honoured to be accepted as the Mureed (spiritual disciple) of Baba Fareed.

Then Hazrat Baba Fareed remarked, "O, Nizamuddin! I wanted to entrust the domain of Delhi to someone else. When you were on your way, I heard a voice instructing that I should wait as Nizamuddin is coming; he is fit for this domain and it should be entrusted to him. So stay in our company so that after completing your inner training, we will appoint you as our Caliph and as the Wali-e-Hindustan (the saint of India)."

Hazrat Nizamuddin lived in the company of his Pir-o-Murshid (spiritual guide) for seven months and a few days. In this short period, he became even more deserving of the Khilafat of the great Sufi, Hazrat Baba Fareed.

On 2nd Rabi'ul Awwal 656 AH (1258 AD), Baba Fareed bestowed Khilafat and Wilayat to Hazrat Nizamuddin Awliya by giving him the special turban, which came to Baba Sahib from Chisht (Afghanistan). After arriving in Delhi, Hazrat Nizamuddin Awliya ascended the throne of Khilafat-e-Peeran-e-Chisht, i.e. he became a Caliph/successor of the Chishti saints.

Hazrat Nizamuddin Awliya came ten times to Ajodhan: three times in the life of Baba Fareed and seven times after his death.

After residing in Delhi for a few days, he disdained the crowds of people and desired to withdraw himself to the desert. He then received a Divine inspiration that his place of residence should be Ghyaspur, a small village outside the city of Delhi.

First he had built a temporary shed with a straw roof for himself and all his companions. After some time, a better place was constructed for him by one of his disciples, Ziauddin Wakil Mulk. Hazrat Nizamuddin Awliya lived here for more than sixty years and never changed his place of residence. The Khanqah is still there and is visited by many people up to this day.

Death of the Great Mehboob-e-Ilaahi
Hazrat Nizamuddin Awliya passed away in 725 AH (1324 AD), after an illness of about four months. He was buried in Ghyaspur and the locality is named after him today.

Unique Nature & Characteristics
After passing the spiritual status of Ghawsiat (reaching the status of a Ghaws), Hazrat Nizamuddin Awliya reached the status of Mehboob (beloved). His personality was a container of divine secrets and his intentions were in harmony with those of Allah.

One of his miracles was that he would emit a very fine fragrance. Qazi Hamiduddin Kashani once became fragrant with this scent and unsuccessfully tried to wash it away. He narrated the incident to Hazrat Nizamuddin Awliya, who explained it thus: "Qazi, this fragrance is of the Love of Allah, which He gives to His lovers."

In the early period of his life, Hazrat Nizamuddin Awliya experienced great poverty. In Sultan Ghyasuddin Balban's time, one could buy melons for very little money, however the greater part of the season would pass without Hazrat Nizamuddin Awliya eating a single slice. One day a pious lady brought some barley flour and presented it to him. He asked Sheikh Kamaluddin Yaqub to boil it in a cauldron. At that moment, a faqir with a patched frock arrived and with a loud voice said, "O Nizamuddin! Bring whatever is present." Then Hazrat Nizamuddin Awliya gave all the food to him. The faqir ate it all and then broke the cauldron. Hereafter he said, "O Nizamuddin! You have received the bounties of the invisible world from Baba Fareed, and the bowl of visible poverty I have broken. Now you have become the Sultan of both the visible and invisible world." From that day on, countless gifts started arriving and free food was distributed to hundreds of visitors every day.

Hazrat Nizamuddin Awliya was very generous as demonstrated in the following narration, which can be found in Hazrat Abdur Rahman Jami's Nafhatul Uns.

A merchant of Multan lost all his possessions to a band of thieves. He told Sheikh Sadruddin, the son of the famous Suhrawardi saint (Shaikh Bahauddin Zakaria of Multan), that he intended to go to Delhi and asked for a letter of recommendation to Hazrat Nizamuddin Awliya. Then he was told by the great saint that he would receive all the gifts that would be given from the morning to the Chasht (forenoon) prayers. About 12,000 golden and silver coins were received. All these were given to the merchant.

Every day large numbers of gifts used to be received, but they were distributed before the evening. More than three thousand needy people used to live on the Langar (food distributed openly to all who visit).

Shortly before his death, Hazrat Nizamuddin Awliya called Khadim Iqbal and said, "Whatever cash is present, bring it so that I may distribute it to the deserving." Iqbal replied, "Whatever gifts come, they are spent on the same day. But there are a few thousand tons of grains in our storeroom." “Bring it out and distribute it to the deserving," said Hazrat Nizamuddin Awliya.

Hazrat Nizamuddin Awliya had great love for sama (Sufi music). His friends, disciples and students used to perform such Qawwali (music) in his presence that even animals used to stop and listen to it. One day he was out for a walk, when he saw a person who was pulling water out of a well and was saying in a loud voice to his companions, "Remain outside today, brother!" Hazrat Nizamuddin, after hearing this, started weeping, and his Khuddam (servants) repeated that line until they reached home again.

Hazrat Nizamuddin Awliya remained a bachelor all his life. Once his kamarband (a rope used to fasten a pair of trousers) got away from his hand. Baba Fareed then said, "Tighten the kamarband properly." Hazrat Nizamuddin asked, "How should I do it?” Hazrat Baba Fareed answered, "Tighten it in such a way that except the Hooris (Hoori – a lady creation of Jannat) of heaven, nobody is capable of opening it." Hearing that Hazrat Nizamuddin Awliya put his head on the floor and did not marry.

Writing and Sayings
Hazrat Nizamuddin Awliya collected the speech of his Pir-o-Murshid in a book called Rahatul Quloob.

Some of the sayings of Hazrat Nizamuddin Awliya:

1. The Wilayat (domain) of gnosis and faith can suffer decay. The Wilayat of compassion can not.

2. The love of Awliya (saints) is stronger than their reason.

3. The lock of spiritual perfection has many keys. All those keys are to be possessed. If one does not open it, others can.

4. He who has knowledge, reason, and love deserves to become a caliph of the Sufi sheikhs.

5. As long as is possible, give relief to your heart, because the heart of a good Muslim is the palace of the manifestations of Allah.

Miracles [Karamat]
Once, the King Sultan Qutbuddin Mubarak Shah asked Hazrat Nizamuddin Awliya to visit him on the last day of every month. Hazrat Nizamuddin Awliya responded, "It is against the tradition of my Sheikhs. I will never go to meet the King." His friends advised him to turn for help to his Sheikh Baba Fareed, so that the problem would be solved. Hazrat Nizamuddin Awliya refused to do so, saying, "The tasks of religion alone are many. I feel ashamed to give pain to the Sheikh for a worldly affair." He then said, "The king will not be victorious over me for I have had a certain dream. I saw that an animal with horns was attacking me. Upon it coming closer, I took hold of its horns and threw the animal on the earth in such a way that it was killed."

That day, after the noon prayers, he declined to visit the king. When two hours of the day remained, he was asked again to visit the king. He gave no reply. But it so happened that upon that very night, the king was murdered by a certain Khusru Khan.

Another Sultan, by the name of Ghiyasuddin Tughlaq, wanted Hazrat Nizamuddin Awliya to leave Ghyaspur before the Sultan's visit to Delhi. Hazrat Nizamuddin Awliya was saddened by this and remarked, "Delhi is still far away." Then just before the arrival of the king in Delhi, the palace of Tughlaqabad collapsed over him and he was killed.

Sultan Alauddin had the fear in his heart that Hazrat Nizamuddin Awliya wished to rule the kingdom himself and that he was only waiting for the proper time and chance to overthrow him. As a test, he sent some complicated matters related to state affairs to Hazrat Nizamuddin Awliya and asked for its solution.

Hazrat Nizamuddin Awliya reacted thus, "What have the dervishes, seated on rugs, to do with the affairs of kings seated on thrones? It is better that the time of the dervish is not wasted and conscience of the faqura is not put to test." When the king respectfully invited Hazrat Nizamuddin Awliya to visit him, the latter answered thus, "The affections of a dervish should be seen as a bird to which distress is caused by the hawk of kingly shows. It is better and enough to keep acquaintance through greetings."

Khwaja Hassan, who had lived in the company of Hazrat Nizamuddin Awliya when he was much younger, along with all his friends, was involved in the drinking of wine. One day, near the mausoleum of Hazrat Qutbuddin Bakhtiar Kaki, they met again. Khwaja Hassan then recited this verse:

"For years we have been in each others' company,
But your company did me no good.
Your piety could not correct my sinful life.
My sinful life is therefore stronger than your piety."

After hearing this verse, Hazrat Nizamuddin Awliya simply said, "There are different effects of company on different men." At once, Khwaja Hassan fell down at the feet of Hazrat Nizamuddin and along with his friends became a Mureed (spiritual disciple) of Hazrat Nizamuddin Awliya.

Hazrat Sheikh Nasiruddin of Oudh related that he used to receive worldly knowledge from Qazi Muhiuddin Kashani. He suddenly became ill and no hope of life remained. Hazrat Nizamuddin Awliya visited Sheikh Nasiruddin when he was unconscious and wiped his blessed hand over Sheikh Nasiruddin’s face. Immediately Sheikh Nasiruddin regained consciousness and put his head on the feet of Hazrat Nizamuddin Awliya.

One day a Mureed of Hazrat Nizamuddin Awliya prepared a feast for him. Qawwals were also called and food was prepared. But when the sama (music) started, thousands of people joined in. The host became worried because of the shortage of food and that it would not be enough for so many unexpected guests. Feeling this, Hazrat Nizamuddin Awliya said to his Khadim (servant), "Wash the hands of the people and let ten people sit at one place. Start giving the food after saying 'Bismillah' (in the Name of Allah)."

These instructions were followed, and it so happened that everyone had enough food and there was a great deal of food left over.


Re: Great Sufi Saint
« Reply #3 on: December 13, 2011, 12:03:23 PM »
It is narrated that a certain Shamsuddin was a very rich man and had no faith in the spirituality of Hazrat Nizamuddin Awliya. Instead, he would speak ill of him in his absence.

One day, he was drinking wine with his friends and suddenly he saw Hazrat Nizamuddin Awliya appear in front of him, who made a prohibiting sign with his finger. Shamsuddin then threw the wine in the water and started towards the house of Hazrat Nizamuddin Awliya after performing the ritual ablutions. Seeing him, Hazrat Nizamuddin Awliya said, "Whoever is blessed by Allah, he abstains from sins like this."

Hearing this, Shamsuddin became very astonished and with complete faith became his Mureed. He distributed all his money to the dervishes and in a short time became a Wali (saint) himself.

A Story of Love
One day Hazrat Nizamuddin Awliya was listening to Qawwali and in ecstasy, waved his handkerchief and said, "We regret, we have not become equal to the washermans' son even."

At that moment, no one dared to ask what he meant, but some days afterwards he was asked about it by Hazrat Amir Khusru.

The explanation of Hazrat Nizamuddin Awliya was like this: "The son of the washerman of the king, without seeing the princess, was in love with her. He used to wash her clothes with utmost care, and even mended and improved them by various means. Without seeing her, he used to moan and weep in the memory of her beauty. His parents became very worried. To speak about it is a problem and to not speak about it is a problem. We are washers and she is a princess. How can the dust of the earth be compared with the sky?

So they tricked him in order to try and change their son's thoughts. One day his mother came to him with a grief-stricken face. He asked what the matter was with her. Then she explained, "Today was the soyam (the third day after the death) of the Princess whose clothes you used to wash. The boy asked three times, "Has she died?" and then with a shriek, he died.

On the fourth day, the washerwoman brought the clothes back to the princess. She asked, "Who has washed these clothes today? They do not look as clean as they used to be. Their neatness used to look as if love had been involved." Hearing this, the washerwoman became sad and started to weep. On being forced by the princess, she explained everything. The princess then wished to visit his grave. At once, when she was there, the grave cracked and the princess said, "It cracked at places. Ah! Whose grave is this? Probably a restless heart is buried in it." Then the princess fell down and passed away.

Poetry in Honour of the Beloved (s.a.w)
The following is a translation of Hazrat Nizamuddin Awliya's famous poem in honour of the Prophet:

O Breeze! turn towards Madinah (and) from this well-wisher recite the Salaam.
Turn to the King of the Prophets (and) with the utmost humility recite the Salaam.
Sometimes pass the gate of mercy (and) with the gate of Gabriel rule the forehead.
Salaam to the Prophet of God (and) sometimes recite Salaam at the gate of peace.
Put with all respect the head of faith on the dust there.
Be one with the sweet melody of David and be acquainted with the cry of anguish.
In the assembly of the Prophet’s recite verses from the humble being 'Nizam'.


Re: Great Sufi Saint
« Reply #4 on: December 13, 2011, 12:07:20 PM »
Born in: Tabraiz, Iran
Passed away in: Sehwan, Pakistan
Hazrat Shahbaz Qalandar was a Persian Sufi saint, philosopher, poet and Qalandar, born in 1143 in Marwand near Tabraiz, Iran.
Hazrat Shahbaz Qalandar 's real name is thought to be Muhammad Usman - however others claim it was either Shamsuddin Abdullah, Syed Shah Hussain or Syed Usman Shah Marwandi.
He is known widely across the world as Lal Shahbaz Qalandar. He was titled ‘Lal’ (red) for his usual red attire; ‘Shahbaz’ due to his noble and divine spirit that soared like a falcon higher and higher in the boundless heavens; and ‘Qalandar’ for his saintly attitude and love for God.
He was a direct descendent of Hazrat Imam Jafar Sadiq, and also a Syed (descendant of Sayyidina Rasulallah (s.a.w)).

Hazrat Shahbaz (R.A)’s father was a pious dervish whose name was Syed Ibrahim Kabiruddin, and his mother was a high-ranking princess.
His ancestors had migrated from Baghdad and settled down in Mashhad, a center of learning and civilization, before migrating again to Marwand.
Spiritual Life
Even as a young boy, Hazrat Shahbaz Qalandar showed strong religious characteristics. He memorized the entire Holy Qur’an at the young age of seven, and at twenty he embraced the Qalandar order of Sufism.
Qalandar is a type of dervish who lives & dresses like a poor person, admires poverty & austerity and has no permanent dwelling.
Qalandars have such a high rank in the world of Sufism that it is said of them, “Neither the power of crowns and kings nor the might of armies equals the force of a Qalandar.”
The legend goes that the incumbent Faqirs in Sehwan sent him a bowl of milk filled to the brim indicating that there was no room for anything more. But surprisingly, he returned the bowl with a beautiful flower floating on the top. This legend spread far and wide, and served as a message to all.
After completing his education, Hazrat Shahbaz (R.A) left for Baghdad where he met Baba Ibrahim Karbalai and became his disciple (Mureed). Baba Ibrahim was the spiritual follower of Jamal Mujarrad (Mujarrad - the celibate).

After some time, Hazrat Shahbaz received Khilafat (to become a spiritual deputy of a Saint) from his Sheikh and other sacred gifts including a stone, which was attributed to Imam Zainul Abideen. It is said to be the same stone that hangs on his tomb in Sehwan.
Following instructions from his Sheikh, Hazrat Shahbaz then left Baghdad for Sindh via Balkh and Khurasan.
Events on his Journeys
In Balkh, the childless King had asked him to pray for him so that he could have an heir to his throne. Hazrat Shahbaz prayed for the birth of the King’s son, but later told the King that his son would be working for him (Hazrat Shahbaz). That Prince is well known in history as Abu Bin Adham (Abu Ibrahim Bin Adham) who after ruling the Balkh State for some years, abdicated his throne to become a dervish.

In Khurasan, he stayed at the Panjgur valley of Makran, Baluchistan. Here, due to his blessings & respectable nature, he became renowned and people started to know of his presence, of which many became Mureeds.
That place honours him even today, and the name of the town is also now known as “Dasht-e-Shahbaz”.
During his time in Panjgur, many people became enlightened and embraced Islam by his teachings and his way of life.

On his way from Baluchistan to Sindh, he also stayed in present day Karachi's Manghopir area for muraqaba (meditation), and it is said that Manghopir's natural warm fountain is a miracle of Hazrat Shahbaz Qalandar. This warm fountain started to flow from beneath the hill, on which Hazrat Shahbaz sat for muraqaba (meditation). After hundreds of years, that warm fountain is still flowing continuously and is said to have miraculous healing power especially for asthma sufferers.

In Multan, Hazrat Shahbaz met Bahauddin Zakariya Multani of the Sohrwardia order, Baba Fareeduddin Ganj Shakar of the Chishtiya order, and Makhdoom Jahanian Surkh Bukhari. The attachment was so cordial and spiritual that their friendship became legendary. According to some historians, the four friends visited various parts of Sindh and Punjab, in present day Pakistan.
The people of Multan besought him to stay but he continued his journey southward and eventually settled down in Sehwan, then a famous center of learning and popular place of worship for Hindus, in the southern part of Sindh. Here, he lived in the trunk of a tree on the outskirts of the town for six years and during this period he disseminated the light of Islam, providing guidance to thousands of people.
He also established his Khanqah in Sehwan and started teaching in Fuqhai Islam Madrassa; during this period, he wrote his treatises Mizna-e-Sart, Kism-e-Doyum, Aqd and Zubdah.
It is reported that while he was on his way to Sehwan in Sukkur, he was travelling by means of his miracle of flying in the air (Parwaaz), and came across the shrine of Hazrat Sadruddin Badshah (R.A).
Hazrat Sadruddin was a holy saint and his shrine is situated between Sukkur and Rohri in Sindh. Hazrat Shahbaz (R.A) was then spiritually ordered by Allah (swt) to stay sometime at this holy shrine. Some people believe that he was about to fly over the holy shrine, but because of the high spiritual rank of Hazrat Sadruddin, Allah (swt) ordered Hazrat Shahbaz to meditate there.
He immediately stopped there, and stayed at the holy shrine for 40 days by the will of Allah (swt) before continuing his journey to Sehwan.
The place where Hazrat Shahbaz meditated is still preserved as a holy place; people visit it specifically and make Dua there.
Hazrat Lal Shahbaz Qalandar passed away in 1240, at the ripe age of 97 years.

Annual Urs Mubarak
The shrine around his tomb, built in 1356 has a dazzling look with its Sindhi Kaashi tiles, mirror work and two gold-plated doors - one donated by the late Shah of Iran, the other by the late Prime Minister Zulfikar Ali Bhutto. The inner sanctum is about 100 yards square with the silver canopied grave in the middle.
On one side of the marble floor is a row of about 12 inch high folding wooden stands on which are set copies of Qur’an for devotees to read. On the other side, beside a bundle of burning agarbattis (joss sticks/incense), are rows of diyas (small oil lamps) lighted by Hindu devotees. The Hindus regarded him as the incarnation of Bhartihari who is believed to have worshipped Shiva at the venue where Hazrat Shahbaz's shrine is situated.

Thousands of devotees flock to the tomb, and every Thursday their numbers multiply. This is especially true at the time of his Urs Mubarak (death anniversary) which is celebrated every year on the 18th day of Shaban.
At this time, Sehwan springs to life and becomes the focal point of more than half a million pilgrims from all over Pakistan.
On each morning of the three day feast, the narrow lanes of Sewhan are packed out as thousands and thousands of pilgrims, Faqirs and devotees make their way to the shrine to commune with the great saint, offer their tributes and make a prayer.
Most of the people present garlands and a green chaadar (a piece of cloth used to cover the Tomb) with Qur’anic inscriptions in silver or gold thread. The recitation of verses, and praise of the saint continues till late at night.

Tourists and foreigners alike are enthralled at this fascinating scene and aspire to enjoy it time and time again.


Re: Great Sufi Saint
« Reply #5 on: December 13, 2011, 12:13:01 PM »
Birth Name: Makhdum Jalal Uddin Bin Mohammad
Passed away in: 746 AH (1347 A.D) Bangladesh

Hazrat Shah Jalal was a great Wali Allah of the Naqshbandi Silsila, and is the most celebrated personality of the region of Sylhet, Bangladesh. Hazrat Shah Jalal’s influence commands great respect from Muslims of the Indian subcontinent and is regarded as a national hero by the people of Bangladesh.
Hazrat Shah Jalal's name is also associated with the Muslim conquest of Sylhet, of which he is considered to be the main figure. His place of burial is in Sylhet, and this Mazaar Sharif is visited by hundreds daily.
Early life and education
Born Makhdum Jalal Uddin bin Mohammad, he was later known as Sheikhul Masheikh Hazrat Shah Jalal al-Mujarrad (the last name means "the bachelor", on account of his celibacy).
Hazrat Shah Jalal's date and place of birth is unclear. Various traditions and historical documents differ regarding this. However, a number of scholars claim that he was born in 1271 in Konya, Turkey, and later moved to Yemen either as a child or adult, while others contest he was born in Yemen.
He was the son of a Muslim cleric, who was a follower of the great Sufi saint and Persian poet, Hazrat Jalaluddin Mohammad Rumi.
However, Hazrat Shah Jalal lost his parents in his childhood and was brought up by his maternal uncle, Hazrat Syed Ahmed Kabir, who was a very pious man.
Hazrat Shah Jalal was educated and raised in Makkah by the same uncle. He excelled in his studies and soon became a Hafiz (one who memorises the Holy Qur’an) and was proficient in Islamic theology.
Hazrat Shah Jalal was a disciple of Sayyid Ahmad Yesvi. He achieved Kamaliyat (spiritual perfection) after 30 years of study and meditation.
Travel to India
According to legend, one day his uncle, Sheikh Kabir gave Hazrat Shah Jalal a handful of soil and asked him to travel to Hindustan. In addition to this, he was told to find the place where the earth matched with the smell & colour of the handful of soil given to him. Once he had done so, he was to settle in that place, and devote his life to the propagation & establishment of Islam there.
This place was soon discovered to be Sylhet, Bangladesh.
(NOTE: Bangladesh & Pakistan used to be part of India, before each country claimed its own independence. Back then, India was also known as Hindustan.)
Hazrat Shah Jalal journeyed eastward and reached India in c. 1300, where he met with many great scholars and mystics. On his travels, he arrived at Ajmer Sharif, where he met the great Sufi mystic and scholar, Khwaja Gharib Nawaz Moinuddin Hassan Chishti, who is credited with the spread of Islam in India.
In Delhi, he met with Hazrat Nizamuddin Awliya, another great Sufi saint and scholar, who gifted him a pair of pigeons of a special species, which are believed to be found today in the dargah of Hazrat Shah Jalal.
Conquest of Sylhet
Tradition says that a Hindu king named Gaur Govinda used to rule the Sylhet area, which was predominantly Hindu at the time.
Under his rule, a pious Muslim man named Sheikh Burhanuddin, once sacrificed a cow to celebrate the birth of his son (this ceremony is known as Aqeeqa). A bird snatched a piece of the dead cow’s meat and it fell on the temple of the king himself, to which he took great offence – as cows are considered sacred by Hindus. On the orders of the king, Burhanuddin's hands were said to have been cut off and his son killed. Burhanuddin went to the Sultan of Gaur, Shamsuddin Firuz Shah, to whom he submitted a plea for justice. The Sultan accordingly sent an army under the command of his nephew Sikandar Khan Ghazi. He was, however, stopped by rains and flooding. The Sultan then ordered his Chief of the Armed Forces to lead the war.
At this time, Hazrat Shah Jalal was requested to travel to Sylhet along with Sikander Khan Ghazi to rescue Sheikh Burhanuddin. With 360 followers, including his nephew Shah Paran, he reached Bangladesh and joined the Muslim army in the Sylhet campaign.
Knowing that Hazrat Shah Jalal was advancing towards Sylhet, the king Gaur Govinda was struck with fear, and so heremoved all ferry boats from the river Surma, thereby cutting off any means of crossing into Sylhet. Legend has it that Hazrat Shah Jalal then crossed the river Surma using a prayer mat as his means of transport.
Upon crossing the river and reaching Sylhet, Hazrat Shah Jalal then ordered the Azan to be sounded, at which the magnificent palace of Gaur Govinda shattered to the ground.
With Hazrat Shah Jalal's help, the Hindus were completely defeated and crushed by the Muslim Army.
Hazrat Shah Jalal and his disciples travelled and settled as far as Mymensingh and Dhaka to spread the teachings of Islam. Some examples are Hazrat Shah Paran in Sylhet, Shah Malek Yemeni in Dhaka, Syed Ahmad Kolla Shahid in Comilla, Syed Nasiruddin in the region of Pargana Taraf, Haji Daria and Sheikh Ali Yemeni. An expedition to Chittagong was led by Khwaja Burhanuddin Qattan and Shah Badruddin. An expedition to Sunamganj was led by Shah Kamal Qattani, whose shrine is located in Shaharpara, Sunamganj.
Later life
During the later stages of his life, Hazrat Shah Jalal devoted himself to propagating Islam. Under his guidance, many thousands of Hindus and Buddhists converted to Islam.
Hazrat Shah Jalal become so renowned that even the world famous explorer Ibn Battuta, then in Chittagong, was asked to change his plans and go to Sylhet to meet this great Saint. On his way to Sylhet, Ibn Batuta was greeted by several of Hazrat Shah Jalal's disciples who had come to assist him on his journey many days before he had arrived.
Once in the presence of Hazrat Shah Jalal, Ibn Batuta noted that Hazrat Shah Jalal was tall and lean, fair in complexion and lived by the Masjid in a cave, where his only item of value was a goat from which he extracted milk, butter and yoghurt. He observed that the companions of Hazrat Shah Jalal were foreign and known for their strength & bravery. He also mentions that many people would visit Hazrat Shah Jalal to seek guidance and advice.
Hazrat Shah Jalal was therefore instrumental in the spread of Islam throughout north east India, including Assam.
The meeting between Ibn Batuta and Hazrat Shah Jalal is described in his travelogue in Arabic, Rihlah Ibn Batuta (the Journey of Ibn Batuta).
The great Mughal poet, Hazrat Amir Khusro also gives an account of Hazrat Shah Jalal's conquest of Sylhet in his book "Afdalul Hawaade". Even today in Hadramaut, Yemen, Hazrat Shah Jalal 's name is established in folklore.
Departure from this world
The exact date of his death is unknown, but he is reported by Ibn Batuta to have died in 746 AH (1347 A.D). He left behind no descendants.
The companions of Hazrat Shah Jalal later told Ibn Batuta that the saint died at the age of 150 years, and that he observed fasting in almost all the days of a year. He also performed Namaaz throughout the nights.
He is buried in Sylhet in his Dargah (tomb), which is located in a neighbourhood now known as Dargah Mohalla. His tomb is unusually large, which indicates his tall physique as described by Ibn Batuta.
His shrine is famous in Sylhet and throughout Bangladesh, with hundreds of devotees visiting daily. At the Dargah is also located the largest mosque in Sylhet, one of the largest in the country.
A distinctive quality of Hazrat Shah Jalal’s Mazaar Sharif is the rare species of fish that live there. This species is one of a kind and exclusive to the tomb of this great saint, as it has not been found anywhere else on earth.
These fish, and the pigeons gifted by Hazrat Nizamuddin Awliya, are considered sacred treasures of the Mazaar of Hazrat Shah Jalal Naqshbandi (R.A).


Re: Great Sufi Saint
« Reply #6 on: December 13, 2011, 12:15:27 PM »
Birth Name: Nooruddin Abdur Rahman Jami
Born in : 23rd of Shaban 817 AH
In Depth

Hazrat Mawlana Nooruddin Abdur Rahman Jami (R.A) was born in the small town of Jam (also known as Khorasan), on the 23rd of Shaban 817AH. He is a famous Sufi, and a follower of the Naqshbandiyya Sufi Order.

Because his father was from Dasht, Hazrat Jami's early pen-name was Dashti but later, he chose to use Jami because of the two reasons which he mentions in a poem:
“My birth place is Jam and my pen
Has drunk from (knowledge of) Sheikhul Islam (Ahmad) Jam
Hence in the books of poetry
My pen name is Jami for these two reasons.”

In 822 AH, Khwaja Mohammad Parsa (R.A) happened to pass through the small town of Jam on his way to Hijaz. A great number of people gathered to honour and pay respect to this great holy Saint, and amongst these people was a young Hazrat Jami and his father.
Reflecting on that moment sixty years later, Hazrat Jami writes, “the pure radiance of his (Khwaja Mohammad Parsa) beaming face is even now, as then, clearly visible to me, and my heart still feels the joy I experienced from that happy meeting.”

Amongst his greatest characteristics, Hazrat Jami was kind and generous to the poor & needy, and his courage to defend righteousness never wavered.
Hazrat Jami (R.A) began his education at Herat, Afghanistan where he lived towards the end of his life. He was naturally intelligent, and it has been said about him that he’d take a book from a fellow student while on his way to school, and excel them all when they were tested in class.

After this, he entered Samarqand, the most important centre of scientific studies in the Islamic World, and would often prove himself as wiser and smarter than his lecturer. It was here that Hazrat Jami completed his education.

During his life, Hazrat Jami wrote approximately eighty-seven books and letters, some of which have been translated into English.

Of the Sufi path, Hazrat Jami held the view that love was the fundamental stepping stone for starting on the spiritual journey. To a student who claimed never to have loved, he said, "Go and love first, then come to me and I will show you the way."

Here, it seems fit to share with you a great story regarding Hazrat Jami’s love for Rasulallah (s.a.w).

Hazrat Jami had a deep and intense level of love for the Holy Prophet (s.a.w). As he was also a great poet, he would often spend his time composing and reciting poems in the praise of Rasulallah (s.a.w), as a means to comfort his heartache.

It so happened that the time came when this love reached its peak, and Hazrat Jami grew restless with the weight of his devotion. In a moment of agony, he composed a famous Naat (poem in the praise of the Holy Prophet (s.a.w)), which he then vowed to recite infront of Rasulallah (s.a.w)’s mausoleum in Madinah Sharif. (The Naat is called Tanam Farsooda Jaa Para.)
Once he had gathered some companions, he then began his journey to Madinah Sharif so as to fulfil his promise.
After many months of travelling, the caravan of Hazrat Jami finally reached the outskirts of Madinah Sharif. They decided to camp for the evening before entering the Holy City, when in the distance they saw a rider on a horse galloping towards them. The man on the horse came to a halt when he reached them and enquired, “Which of you is Jami?” The disciples pointed out who Hazrat Jami was and said, “That is our leader, Imam Abdul Rahman Jami.”
The man alighted his horse, and greeted Hazrat Jami by saying. “Assalamu alaikum!”
Hazrat Jami replied, “Wa alaikum salam! Who are you and where have you come from?”

The man replied, “O Jami, I have come from Madinah.” 

The name of Madinah had hardly left his mouth when, overwhelmed with love and respect, Hazrat Jami took off his turban and placed it the feet of the stranger, saying, “May I be sacrificed for these feet!  They have arrived from the City of my Prophet!”
Hazrat Jami then enquired, “Good sir, for what reason have you come here?”
The man became silent and then answered, “O Jami, you must promise to listen to this message with strength in your heart. I have brought for you a message from the Holy Prophet (s.a.w).”

Hazrat Jami at once enquired, “ Tell me, what does my Beloved say?”

The man hesitated, and then continued, “Jami, the Beloved Prophet (s.a.w) has sent me to tell you that he has forbidden you from entering Madinah Sharif.”

These words dealt a terrible blow to Hazrat Jami, and at once he felt light-headed and fell to the ground. His companions tried to revive him but to no avail. However a few hours later, he regained consciousness and the pain caused him to weep bitterly.

The man who had bought the news was waiting for Hazrat Jami to recover from the shock. Hazrat Jami then turned to him and exclaimed, “O bringer of such news, tell me why my Beloved is displeased with me? What wrong is it that I have done?”

The man then replied, “O Jami, it is quite the opposite. Rasulallah (s.a.w) is in fact, extremely pleased with you.”
Hazrat Jami, in confusion, replied, “How can this be, when I have been forbidden to enter the Holy City? What is this you are telling me?”

The man then explained, “the Beloved has told me to tell Jami thus : if he (Jami) comes to Madinah with such intense love in his heart, I will feel it necessary to come out of my tomb and greet him in person – such would be the recompense for his love! So convey the message to him that he should not enter Madinah, and that I will visit him myself.”
Such was the love of Hazrat Nooruddin Abdur Rahman Jami!


Re: Great Sufi Saint
« Reply #7 on: December 13, 2011, 12:20:07 PM »
Birth Name:Hazrat Rabia al-Adawiyya al-Qaysiyya
Born in: between 95 and 99 Hijri. In Basra, Iraq.

In Depth :

She was born between 95 and 99 Hijri in Basra, Iraq. Much of her early life is narrated by Farid al-Din Attar. Many spiritual stories are associated with her and it is sometimes difficult to separate reality from legend. These traditions come from Farid al-Din Attar, a later Sufi saint and poet, who used earlier sources. Hazrat Rabia herself did not leave any written works.
She was the fourth daughter of her family and was therefore named Rabia, meaning "fourth". She was born free in a poor but respected family.

According to Farid al-Din Attar, Hazrat Rabia's parents were so poor that there was no oil in their house to light a lamp, nor a cloth even to wrap her with.

Her mother asked her husband to borrow some oil from a neighbour, but he had resolved in his life never to ask for anything from anyone except the Creator. However, to satisfy his wife, he went to the neighbour's house, knocked on the door and came away before anyone opened it. On his return, he told his wife that the door was not opened. Grief-stricken, he fell asleep. In a dream, he saw Rasulallah (s.a.w) telling him, "Do not grieve, this girl born to you is exceptionally fortunate and holy. By her intercession 70,000 people of my Ummah will be forgiven. Go to the governor of Basra and convey to him this message written on a page:

"Every night you recite 100 Durood on me and on Friday night 400 times. Last Friday night you forgot to recite the Durood. As a compensation for this omission, give this person 400 dinars."
Hazrat Rabia's father woke up crying in joy. He wrote out the message and went to meet the governor. He handed the letter to a guard. When the governor read the letter, he was moved by the fact that Rasulallah (s.a.w) had remembered him. He ordered 10,000 dirhams to be given to the poor as a token of gratitude. He went out to meet Hazrat Rabia's father. After presenting him with the 400 dinars, he said: "In future whatever your needs are, come to me without any hesitation."

After the death of her father, a famine overtook Basra and Hazrat Rabia parted from her sisters. Legend has it that she was accompanying a caravan, which fell into the hands of robbers. The chief of the robbers took Hazrat Rabia captive, and sold her in the market as a slave. The new master of Hazrat Rabia used to make her work hard with household chores.
She would pass the whole night in prayer, after she had finished her household jobs. She spent many of her days observing fast.

Once the master of the house got up in the middle of the night, and was attracted by the sorrowful voice in which Hazrat Rabia was praying to her Lord. When he looked, he saw a great light surrounding her as she entreated her Lord in these terms:

"Lord! You know well that my keen desire is to carry out Your commandments and to serve Thee with all my heart, O light of my eyes. If I were free I would pass the whole day and night in prayers. But what should I do when you have made me a slave of a human being?"
At once the master felt that it was sacrilegious to keep such a saint in his service. He decided to serve her instead. In the morning, he called her and told her his decision; he would serve her and she should dwell there as the mistress of the house. If she insisted on leaving the house, he was willing to free her from bondage.

She told him that she was willing to leave the house to carry on her worship in solitude. This the master granted and she left the house.

Throughout her life, her Love of God, poverty and self-denial did not waver. They were her constant companions. She did not possess much other than a broken jug, a rush mat and a brick, which she used as a pillow. She spent all night in prayer and contemplation, chiding herself if she slept because it took her away from her active Love of God.

As her fame grew, she had many disciples. She also had discussions with many of the renowned religious people of her time. Though she had many offers of marriage, and (tradition has it) one even from the Amir of Basra, she refused them as she had no time in her life for anything other than God.

More interesting than her absolute asceticism, however, is the actual concept of Divine Love that Hazrat Rabia introduced. She was the first to introduce the idea that God should be loved for God's own sake, not out of fear -- as earlier Sufis had done.

She taught that repentance was a gift from God because no one could repent unless God had already accepted him and given him this gift of repentance. She taught that sinners must fear the punishment they deserved for their sins, but she also offered such sinners far more hope of Paradise than most other ascetics did. For herself, she held to a higher ideal, worshipping God neither from fear of Hell nor from hope of Paradise, for she saw such self-interest as unworthy of God's servants; emotions like fear and hope were like veils - i.e. hindrances to the vision of God Himself.

She prayed, "O Allah! If I worship You for fear of Hell, burn me in Hell, and if I worship You in hope of Paradise, exclude me from Paradise. But if I worship You for Your Own sake, grudge me not Your everlasting Beauty.”
Hazrat Rabia was in her early to mid eighties when she passed away, having followed the mystic Way to the end. She always believed she was continually united with her Beloved. As she told her Sufi friends, "My Beloved is always with me."
She died in Jerusalem in 185 A.H ( Zirkali, al-A`lam, vol. 3, p 10, col 1, who quotes ibn Khalikan as his source.)

She was the one who first set forth the doctrine of Divine Love and who is widely considered to be the most important of the early Sufi poets.
Much of the poetry that is attributed to her is of unknown origin. After a life of hardship, she spontaneously achieved a state of self-realization. When asked by Sheikh Hassan Basri how she discovered the secret, she responded by stating, "You know of the how, but I know of the how-less."
She was the first in a long line of female Sufi mystics.


The prayer of Hazrat Rabia
Once while she was in the service of her Sheikh, she was sent on an errand. Along the way a man pursued her. In fright she fled, slipped and broke her hand. Praying to Allah Ta'ala she cried, "O Allah! I am forlorn, without mother and father. Now my hand too is broken. But I do not mind these things if Thou be pleased with me. But make it manifest to me that you are pleased with me. "

A voice called to her, "On the Day of Qiyamah, even the Muqarrab (very close) Angels will envy your rank."
Rely on Allah alone
When she went for Hajj she took along an emaciated donkey on which was loaded her few belongings. The donkey died along the journey. The people accompanying her offered to carry her belongings, but she refused, saying, "Proceed! I did not come relying on you." The caravan continued, leaving her behind. With her perfect trust in Allah Ta'ala she supplicated for His aid. Even before completing her dua, the donkey came to life. Hazrat Rabia continued her journey and reached Makkah Mukarramah.

The Vision
Hazrat Rabia in her yearning for Allah, prayed to be shown His Vision. A Voice said to her, "If you desire Me, I shall reveal a manifestation (Tajalli) of Myself and in a moment you will be reduced to ash."

Hazrat Rabia said: "O Allah! I lack the power for Your Tajalli. I wish for the rank of Faqr (i.e. an extremely lofty spiritual status of divine proximity)."
The Voice said: "O Rabia! Faqr is the famine of My Wrath. We have reserved it exclusively for those Men (Awliyah) who have completely reached Us. There remains not even the distance of a hair between them and Us. At that juncture, We rebuff them and distance them from Our Proximity. Inspite of this, they do not lose hope in Us. They again commence their journey towards Us. While this is their condition, you are still wrapped in the veils of time. As long as you are with the folds of these veils and have not entered into Our Path with a true heart, it is improper for you to even mention Faqr."

The Voice then commanded Hazrat Rabia to lift her gaze towards the heaven. As she complied, she observed a vast rolling ocean of blood suspended in space. The Voice said, "This is the ocean of tears of blood of My Lovers who are lost in My Absorption. This is their first stage (in their journey to reach Allah)."

The thief & the shawl
Once, Hazrat Rabia, overcome with tiredness, fell asleep. A thief entered and took her shawl, but he was unable to find his way out. When he replaced the shawl, he saw the exit. Again, he took the shawl and lost the way. He replaced the shawl and again saw the way out. He repeated this process several times. Then he heard someone saying:
"Why bring a calamity on yourself? She whose shawl this is, has handed herself over to another Being. Even Shaitaan cannot approach her. A thief is not able to steal her shawl. Leave it and depart."

Beasts of the jungle
Once when Hazrat Rabia was on a mountain, the wild beasts of the jungle gathered around her and stared at her in wonder. Coincidentally, Hazrat Hassan Basri appeared on the scene. All the animals scattered and disappeared into the jungle. In surprise, he said: "The animals fled when they saw me. Why did they stay with you?" Hazrat Rabia asked, "What did you eat today?" Hazrat Hassan Basri replied, "Meat and bread." Hazrat Rabia then said, "When you have eaten meat, why should they not flee?"

Allah’s remembrance
It was said to Hazrat Rabia, "Hazrat Hassan says that if on the Day of Qiyamah he is deprived of Allah's Vision for even a moment, he will lament so much that the inmates of Jannat will take pity on him."

Hazrat Rabia said, "True, but this claim is appropriate for only a person who does not forget Allah Ta'ala here on earth for a single moment."

Regarding marriage
People asked: "Why do you not take a husband?"
Hazrat Rabia responded, "I am saddled with three concerns. If you remove these worries from me, I shall take a husband. One: Tell me, will I die with Imaan? Two: On the Day of Qiyamah, will my Record of Deeds be given in my right or left hand? Three: On the Day of Qiyamah, will I be among the people of the right side or the left side?" The people said that they were unable to give her assurances regarding these issues. She said, "A woman who has these fears has no desire for a husband."

The world & hereafter
She was asked, "From whence have you come and whither are you going?" Hazrat Rabia said: "I came from that world and I am returning to that world." The people asked: "What are you doing in this world?" Hazrat Rabia let out a cry of lament. They asked, "Why are you lamenting?" Hazrat Rabia said: "I obtain my rizq (provisions) from that world while I am doing the work of this world."
The pain of separation from Allah

When asked for the cause of her constant crying, Hazrat Rabia said: "I fear separation from Allah Ta'ala. I fear that at the time of death, I may be rejected and it be announced, "You do not deserve to be in Our Presence."

The prayer of Hazrat Rabia
She was asked: "When is Allah pleased with a person?" Hazrat Rabia replied: "When he expresses gratitude for the effort (on His Path) just as he expresses gratitude for bounties."
Fana or Annihilation

”As long as man's heart is not alert, his other limbs cannot find the path of Allah. An alert heart is a heart lost in divine absorption. Such a heart is not in need of the aid of other limbs. This stage is called Fana (annihilation)."

Love of God
One day, she was seen running through the streets of Basra carrying a torch in one hand and a bucket of water in the other. When asked what she was doing, she said:
"I want to put out the fires of Hell, and burn down the rewards of Paradise. They block the way to God. I do not want to worship from fear of punishment or for the promise of reward, but simply for the love of God."

The Vision
At one occasion she was asked if she hated Satan. Hazrat Rabia replied, "My love for God has so possessed me that no place remains for loving or hating any save Him."

Her special status
When Hazrat Rabia Basri would not come to attend the sermons of Hazrat Hassan Basri, he would deliver no discourse that day. People in the audience asked him why he did that. He replied, "The syrup that is held by the vessels meant for the elephants cannot be contained in the vessels meant for the ants."

The Kabah meets Hazrat Rabia Basri
Once Hazrat Rabia was on her way to Makkah, and when halfway there she saw the Kabah coming to meet her. She said, "It is the Lord of the house whom I need, what have I to do with the house? I need to meet with Him Who said, 'who approaches Me by a span's length, I will approach him by the length of a cubit.' The Kabah which I see has no power over me; what joy does the beauty of the Kabah bring to me?"
At the same time the great Sufi Saint Hazrat Ibrahim bin Adam arrived at the Kabah, but he did not see it. He had spent fourteen years making his way to the Kabah, because in every place of prayer he performed two rakats.

Hazrat Ibrahim bin Adam said, "Alas! What has happened? It maybe that some injury has overtaken my eyes." An unseen voice said to him, "No harm has befallen your eyes, but the Kabah has gone to meet a woman, who is approaching this place." Hazrat Ibrahim Adam responded, "O indeed, who is this?" He ran and saw Hazrat Rabia arriving, and that the Kabah was back in its own place. When Hazrat Ibrahim Adam saw that, he said, "O Hazrat Rabia, what is this disturbance and trouble and burden which you have brought into the world?"
She replied, "I have not brought disturbance into the world. It is you who have disturbed the world, because you delayed fourteen years in arriving at the Kabah." He said, "Yes I have spent fourteen years in crossing the desert (because I was engaged) in prayer." Hazrat Rabia said, "You traversed it in ritual prayer (Salat) but with personal supplication."
Then, having performed the pilgrimage, she returned to Basra and occupied herself with works of devotion.

The Vision
One day Hazrat Hassan Basri saw Hazrat Rabia near a lake. He threw his prayer rug on top of the water and said, "Rabia, come! Let us pray two rakats here." She replied, "Hassan, when you are showing off your spiritual goods in the worldly market, it should be things which your fellow men cannot display." Then, she threw her prayer rug into the air and flew up onto it saying, "Come up here, Hassan, where people can see us." Then she said, "Hassan, what you did fishes can do, and what I did flies can do. But the real business is outside these tricks. One must apply oneself to the real business."

The Act of Repentance (Tawba)
"Repentance which is only verbal is the act of liars. When a vain person repents, he should repent again (for the sin of vanity)."


Re: Great Sufi Saint
« Reply #8 on: December 13, 2011, 12:21:15 PM »
Divine love & worldly Bounties
Once Hazrat Rabia kept seven fasts and spent the entire night in Ibaadat. On the seventh day, someone presented her a bowl of milk. When she went to fetch the lamp, a cat came and drank the milk. She decided to break fast with water. When she brought a cup of water, the lamp was extinguished. As she lifted the cup, it slipped and broke. She drew a sigh and said, "O Allah! What are You doing to me?" A Voice said, "O Rabia! If you desire the bounties of the world, We shall bestow it to you, but then We shall remove Our love from your heart. Our love and worldly bounties cannot coexist in one heart."

Henceforth, Hazrat Rabia severed all her worldly hopes and her attitude was like that of a person in his death throes. Each morning she supplicated, "O Allah! Keep me engrossed in You and do not allow the people of the world to divert me."

Recognition of the Lord
Once when Hazrat Hassan Basri went to visit Hazrat Rabia, he found one of the wealthy and prominent citizens of Basra standing with a bag of money, weeping at her door. On enquiring, he said, "I have brought this gift for Hazrat Rabia. I know she will refuse it, hence, I am crying. Do intercede for me. Perhaps she will accept it." Hassan Basri went inside and delivered the message. Hazrat Rabia said, "Since I have recognized Allah, I have renounced the world. I am not aware of its source–whether halal or haram."

Allah remembers His creation
Malik Bin Dinaar went to visit Hazrat Rabia. He found in her home only a partly broken jug which she used for wudhu and drinking water, a very old straw-mat on which she slept and a brick which she used as a pillow. Malik Bin Dinaar said, "I have many affluent friends. Shall I ask them to bring some items for you?"

Hazrat Rabia said, "O Malik! Is my Provider, your Provider and the Provider of the wealthy not the same Being?" Malik said, "Yes." Hazrat Rabia then said, "What, has He forgotten about the needs of the poor on account of their poverty, while he remembers the needs of the wealthy?" Malik Bin Dinaar said, "It is not so." Hazrat Rabia then said, "When He never forgets anyone, why should we remind Him? He has wished this condition for me and I am pleased with it because it is His pleasure."

Hazrat Rabia’s wish
 Hazrat Rabia supplicated, "O Allah! My duty and my desire on earth are Your remembrance and in the Aakhirah, Your Vision. You are the Master. O Allah! Maintain the presence (i.e. concentration) of my heart or accept my ibaadat, devoid of concentration."
The end of Hazrat Rabia’s worldly life
When her time to depart from earth was near, the illustrious Mashaikh gathered by her. She said, "Go away and leave place for the Angels." They all went out and closed the door. While they were waiting outside, they heard from within a voice reciting:
"O soul at rest! Return to your Rabb."
For a long while thereafter there was silence. When they went inside, they discovered that Hazrat Rabia's soul had taken flight from this world and had reached Allah.

Who is your Rab?
In a dream someone asked her, "What happened when Munkar and Nakeer came to You?" Hazrat Rabia said, "When they asked me, "Who is your Rabb?" I said, "Go back! Say to Allah: When You had never forgotten this weak woman despite Your remembrance of entire creation, how can she forget You when on earth You were her only remembrance? Why do you send Angels to question her?"

From Beyond the grave
Muhammad Aslam Toosi and Nu'maa Tartoosi (R.A) stood at her graveside. One of them said:
"O Hazrat Rabia! During your lifetime you made bold and audacious claims of having renounced the world. Tell us, what has transpired now with you?"
From inside the grave, Hazrat Rabia (R.A) spoke, "May Allah grant me barkat (blessings) in what I have seen and am seeing (i.e. of the wonders of the spiritual realm)."


Re: Great Sufi Saint
« Reply #9 on: December 13, 2011, 12:25:35 PM »
Birth Name: Hazrat Shah Shamsuddin Mahboob Habibullah Mirza Mir Mazhar e Jaane Jaana
Born in: India, 1113H/1701 AD
Passed away in: Night of Ashura, 1195 H /1781 AD

In Depth :

From his childhood the light of Guidance and the Traces of Piety shone from his forehead. His features were moulded with the manifestation of heavenly beauty (tajalli-l-Jamal). He was famous, like the Prophet Yusuf, for his beauty. And everyone loved him because he represented beauty both inner and outer. That is the attribute of God, about whom the Beloved Prophet (s.a.w) (s.a.w) said: “God is beautiful and He loves beauty,” and it is also the attribute of the Beloved Prophet (s.a.w), about whom Hazrat Anas bin Malik said, “Your Beloved Prophet (s.a.w) was the most beautiful in appearance and had the best voice of all Prophets.” Because of this, Sheikh Abdur-Rauf al-Munawi said, “The Beloved Prophet (s.a.w) has no comparison in his beauty.”

When Sheikh Mazhar was nine years of age, he saw Sayyidina Ibrahim (A.S), who gave him miraculous powers through spiritual transmission. At this age, if anyone mentioned Hazrat Abu Bakr Siddiq in his presence, he would see him appear with his physical eyes. He was also able to see the Beloved Prophet (s.a.w) and all the Companions of the Beloved Prophet (s.a.w) as well as all the Sheikhs of the Naqshbandi Order, especially Sayyidina Ahmad al-Faruqi Mujaddadi.
His father raised him and educated him in all branches of religious knowledge. At a young age, his heart was attracted to the spiritual light coming from his Sheikh, Hazrat Sayyid Nur Muhammad Badayuni. His Sheikh opened the eyes of his heart and fed him from the nectar of the flower of the Hidden Awareness and Understanding. His Sheikh took him out of the state of self-awareness and lifted him up to the Highest Realms, which produced in him great astonishment and caused him to faint. When he woke up he accompanied Sheikh Nur Muhammad in further ascension. The Sheikh allowed him to observe the Mysteries of the Hidden World and gave him gifts from his miraculous Powers and realms.

One look of his Sheikh opened in him the Nine Points, the loci of the Naqshbandi Secrets. From the knowledge of the nine points, he delved into the secrets contained in five of the more powerful points, until his Sheikh authorized him to “activate” the Nine Points at any time and to use them. Then he brought him back down to be in his presence and only in his presence. He brought him up and down, from one stage to another, and enveloped him with his light and protected him with his gaze, until he achieved the ultimate completion and awakened himself from ignorance and inertia.

He stood fast in serving his Sheikh with complete truthfulness and sincerity. He continued to progress by entering seclusions in the desert and in the jungle at the instructions of his Sheikh. In these seclusions, his only food was grass and the leaves of trees. During his period of asceticism in the desert and jungle, he wore only what would cover his nakedness. One day, after many of these seclusions, he looked in the mirror and didn't see himself, instead he saw his Sheikh.

At this stage, the Sheikh authorized him to guide Allah's servants to their destinies and to the Straight Path, and he put him on the Throne of Succession - and by him the Hazrat Mazhar Jaane Jaana ascended the Tower of Happiness.
When his teacher passed away, he continued to visit his shrine and for two years he received whatever lights and knowledge his master was able to transmit to him from his shrine. Then he was ordered through his spiritual connection to his Sheikh to connect himself with a living master.
 He reached the Door of the perfect Saints of his time, Sheikh Muhammad Afzal, Sheikh Safi Sadullah, and Sheikh Muhammad Abid. He attached himself to Sheikh Shah Kalshan and to another Sheikh by the name of Muhammad az-Zubair. He used to attend the session of Shaikh Muhammad Afzal, one of the Khalifas of the son of Muhammad Masoom. He visited and studied with Sheikh Abdul Ahad and received from him knowledge of the Beloved Prophet (s.a.w)ic Hadith. During this class, whenever the Sheikh would mention a Hadith, he would disappear through Self-Effacement, and a vision would come to him in which he would find himself sitting with the Beloved Beloved Prophet (s.a.w) (s.a.w) and hearing the Hadith directly from the Beloved Prophet (s.a.w) himself. He would correct any mistakes that might occur in the Sheikh’s narration of the Hadith, and was acknowledged as a genius in the science of Hadith.
He kept the company of these Sheikhs for twenty years. He progressed further and further in the States of Totality, until he became an ocean of bliss and knowing. He rose in the levels of the Qutbs until he became the Qutb of his time, shining like the sun at high noon. Sheikh Muhammad Afzal said, “Sheikh Mazhar Habibullah was given the state of Qutb and he is the central pivot of this tariqat at this time and will remain so in times to come.”

His spiritual understanding and awareness attracted people from all reaches of the Subcontinent. In his presence, each seeker would find what he needed, until through his blessing the Indian Subcontinent became like a Kabah encircled by flocks of angelic beings.

In his noble person were combined the energy of four tariqats. He was a master of the Naqshbandi, Qadri, Suhrawardi and Chishti Orders. He used to say, “I received the secrets and knowledge of these orders from my Sheikh, Sayyid Nur Muhammad Badayuni, until I attained a very distinguished awareness in these Orders. He lifted me from the Ibrahamic Stage to the Stage of Muhammad (s.a.w), which caused me to see the Beloved Beloved Prophet (s.a.w) (s.a.w) sitting in my place, while I was sitting in his. Then I disappeared and I saw him sitting in the two places. Then I saw him disappearing and I saw myself sitting in both places.”
About Ghaib many misconceptions exist. It is argued that after the master is no more, then how can the disciple be nourished and nurtured. After all, the master is the connection or the link between the Mureed and the realm of Ghaib. So when the master is no more then how can this link remain?

Just as before the birth of a child, milk descends into the mother’s breasts, in a similar way the inner connection with the master and the treasures of this unknown & unknowable realm open for the disciple. For this, unwavering trust for the master is the first criterion. With adab (respect) comes love for the master. Love is the key to the treasures of the realm of Ghaib. For ordinary consciousness, this is very difficult to understand as there is no inner connection. Once the realm doors are unlocked you are connected to all the masters that were present in the past, and also those who are to arrive at some future date. With this inner connection, all the inner states of awareness & tariqat and all else that is needed for transformation becomes available.
It is said that with Hazrat Mazhar Mir (R.A), the Naqshbandi tariqat attained to its totality. This may mean that the tariqat was incomplete. He emphasized that one can be in the world and still follow the path to an inward journey. One can continue totally in the outer world and its affairs, but deep within flows the stream of benediction and awareness. With trust and adab one remains connected with the realm of the pious masters. Remember trust and adab is not an outward exposition instead it is an understanding. And for this, no external expression is needed. Then one realizes that that the energy field of the master always envelops the aspirants.
His father was one of the jewels in the court of the Moghal emperor Aurangzeb. Every one used to call his father Mirza Sahib out of respect. Once, when Hazrat Mazhar accompanied his father to court of the emperor, some one asked his name. At this Aurangzeb responded by saying, ‘The child is the life essence of the father. Therefore, this boy is Jaane Jaana.” Thus, Mirza Jaane Jaana was added to his name. He was a poet who composed in Arabic and Persian languages.
With him, the tariqat attained to totality.

The first change happened due to Hazrat Bahauddin Naqshband. As a result, Naqshbandi was added to the categorization. The second change happened because of Hazrat Ahmad Farooqi Mujaddadi Alf Thani. With this, Mujaddidi was added to the already existing name. And with Hazrat Mirza Mazhar Mir Jaane Jaana, the third change was affected in the categorization of the tariqat. He emphasized that it is not important that the disciple does the dhikr, or anything else but what is more important is the inner connection with the master. This inner connection happens only because of inner connection, love, and adab towards one’s master (Sheikh). Once this has happened, the journey becomes easy. When the aspirant begins to move within, the journey becomes difficult. Because of your constant negligence of the inner, there remains utter darkness. And travelling through the dark caves of the being is not only difficult but dangerous as well. It is the light of the master that guides the aspirant, until one reaches to a state when darkness is no more. Instead, there is illumination and you are ‘light within yourself’.
In his youth, he worked in the army of Aurangzeb and fought certain wars as well. Even in spiritual realm, he used the terminology of a soldier. He states that an aspirant needs to be like a soldier who sacrifices even his life for his master. He reached his own Sheikh when he was quite old. Hazrat Mazhar served his master to his utmost and used to take part in all kinds of work. He came from an affluent family.

Most of his external teaching happened through his grandfather. From his mother, he got the training of adab and akhlaq - respect and etiquette. His mother was the daughter of a master from Lahore.

The life of Hazrat Mirza Mazhar is full of anecdotes and incidents, all of which cannot be mentioned. He was quite young when his master Noor Mohammad passed away. Once he had a vision that a congregation of masters descended from heaven. One of the masters resembled Noor Mohammed, and at this he sought confirmation from the master. At this, the master responded I am your thoughts not your master. At this Hazrat Mirza expressed agony that it was for the first time he had been inclined towards another master. At this, the master in question appeared in his true form. He was, in fact, his master.

Following are some sayings of Sheikh Mazhar:

“Once I was sitting in the presence of Sheikh Muhammad Abid and the Sheikh said, "The two suns at the two ends met, and if their lights were combined and spread throughout this universe, they would have burned everything.”

“Sheikh Muhammad Afzal was much older than I but he used to stand up for me when I entered, and he used to say to me, 'I am standing in respect of the high lineage that you possess.’”

“This whole world and the entire universe are in my hand, and I can see everything in them, just as clearly as I can see my hand.”

He had innumerable miraculous experiences and numberless visions about the Heavenly world as well as the lower world.

Once he travelled with some of his followers without any food or provision. They walked and whenever they got tired they sat. The Sheikh would call them and say, "This food is for you," and tables of food would appear in front of them.

One day during the trip there was a terrible storm and the wind was blowing everything in its path. It was freezing and everyone was shivering because of the cold. Their situation worsened until it appeared that they were going to die in that frozen desert. Then Sheikh Mazhar raised his hands and said, "O Allah make it surround us but not be upon us." Immediately the clouds lifted from around them, and though the freezing rain continued to fall one mile away, around them the temperature rose to a comfortable level.

He said, "One time I visited the grave of Sheikh Muhammad Hafiz Muhsin. I disappeared from myself and in a vision I saw his body. It had suffered no decomposition, and his shroud was still perfectly clean except for a patch of dirt on one part by his feet. Through my spiritual power, I asked him about that. He said, 'O my son I will tell you a story. One day I took a stone from the garden of my neighbour and put it in a hole in my garden, and I said to myself, 'in the morning I will return it to him,' but I forgot. As a result of that action, the dirt has appeared on my shroud. That one action has tainted my shroud.'"

He said, "As long as you airlifted upward in piety you will be lifted up in sainthood."
One day he became angry with a tyrant and he said, "A vision came to me in which I saw that all Sheikhs, from Hazrat Abu Bakr Siddiq up to the Sheikhs of today, were unhappy with that tyrant." The next day the tyrant died.

A man came to him and said, “O my master, my brother has been jailed in another village. Please pray to Allah to save him.” He said, “O my son, your brother has not been jailed, but he has done something wrong and tomorrow you will receive a letter from him.” It turned out to be just as he described.


Re: Great Sufi Saint
« Reply #10 on: December 13, 2011, 12:26:33 PM »
He informed his followers of great tidings and some jealous people refused to accept what he said. He said, “If you don't believe me let us bring a judge. We will each tell him our point of view and let him judge between us." They said, "We don't accept any judge except the Beloved Prophet (s.a.w), and on Judgment Day we will ask for his judgement in this matter." Then he said, "There is no need to wait until the Judgment Day. We will ask the Beloved Prophet (s.a.w) to give his Judgment now.” He entered a deep state of contemplation in his heart and was told to read the Fatiha. This he did, and immediately the Beloved Prophet (s.a.w) appeared to everyone and said, "Al-Mazhar Habibullah is right and all of you are wrong.”
About Creation:

He said, “Existence is an Attribute of Allah alone. This world is a mere shadow of realities existing in the Divine Presence. The reality of all possible creations, or haqaiq al-mumkinat, results from the action of the Divine Attributes and Qualities on the void. The real existence of all that manifests in physical creation is confirmed as a light in the Divine Presence.” Everything that appears in the physical creation is a mere shadow of the luminous reality projected by the Divine Qualities upon the void of non-existence. The World of the Divine Attributes or sifat is the origin of the Wellsprings of the Created Universes, or mabadi' taayyunat al-alam. Because all physical creation arises from a combination of Allah's Divine Qualities and the Void, creation thus partakes of two origins of opposite nature. From the nature of the void of non-existence and nothingness arise the dense qualities of physical substance that in the sphere of human action produce darkness, ignorance and evil. From the Divine Attributes come Light, Knowledge and Good. Thus the Sufi, when he looks at himself sees all that is good in him as a light from the Divine that is reflected on him, but that is not of him. A simile for it would be a borrowed suit of fine clothes with which one is beautifully dressed but that does not truly belong to him and for which he deserves no credit.

Conversely, he sees himself as base substance, full of darkness and ignorance, with a nature worse than that of an animal. With this dual perception he loosens his attachment to the attractions of the self and effaces himself, and turns in repentance or tawba towards the Divine Source of all Good. With this turning, Allah fills his heart with love and yearning for the Divine Presence. As Allah said in a Holy Hadith Qudsi, “If My servant approaches Me by one hand's length I will approach him by one arm's length; and if he comes to Me walking I will come to him running.”

Shortly before his death Sheikh Mazhar (R.A) was in a state of great emotion and intense love of God. He experienced a great unhappiness at having spent so long in this transient world. He spent his last days in intense contemplation and, when asked, he would always say that his state was that of Annihilation and Existence in Allah, Sublime and Exalted. He increased his dhikr in his final days, and as a result of the intense light of attraction generated thereby, thousands and thousands of seekers entered into the tariqat. Each new day would bring three thousand new people to his door, and he would not let one of them go without meeting him. Finally, he became so exhausted that he scheduled only two times a day to meet with people.
One day, one of his followers, Sheikh Mullah Nazim, asked permission to travel and visit his parents in his homeland. He said, “My son, if you want to go you may, but I may not be here when you return.” This reply went from one mouth to another, shaking the hearts of people, as it indicated that his era was ending. With tearful eyes and broken hearts, people all around Punjab began wailing and crying. His house was full and no one knew what was going to happen when he was gone. Then he took a paper and wrote to one of his successors, Mullah Abdur-Razzaq, “O my son, I am now over eighty and my life is coming to its close. Remember me in your prayers.” He sent him that letter and he sent many others the same letter.

Thanking Allah for His Favours he said, “There is nothing left in my heart of anything that I have wished to achieve or to reach that remains to be accomplished. There is nothing for which I have asked Allah that I did not receive. My only remaining desire is to leave this world and be in His Presence continuously. Allah gave me everything, except permission to go to Him. I am asking Allah to take me to Him today, before tomorrow. But I don't want to go to Him as an ordinary person. I want to go to him, as Allah described in the Holy Qur'an, as a martyr who is always alive. So, O Allah, make me a martyr in this world and take me to you as a martyr. This kind of death will bring happiness to my heart and will cause me to be in the presence of Your Beloved Prophet (s.a.w) and of Hazrat Ibrahim and of Hazrat Musa, and with all your 124,000 Prophets; and to be with all the Companions of the Beloved Prophet (s.a.w), and to be with al-Junaid and the master of this Order, Hazrat Shah Naqshband (R.A), and with all the masters of the Tariqat. O Allah, I want to combine the witnessing of physical martyrdom with spiritual death in the State of Witnessing, in the State of Annihilation.”
Death - The Ultimate Transcendence

It was Wednesday evening, the seventh of Muharram, of the year 1195 H/1780 CE. His servant came to him and said, “There are three men at your door. They want to visit you.”
He said, “Let them enter.” When they entered, he came out of his bedroom and greeted them. One of them said to him, “Are you Mirza Jaane Jaana Habibullah?” He answered, “Yes.” The two said to the third, “Yes, he is the one.” One of the men took a knife from his pocket and stabbed him in the back, piercing his kidney. Because of his age, he was unable to withstand the severity of the blow and he fell to the ground. When it was time for the Fajr prayer, the King sent him a doctor. He sent back the doctor and said, “I don't need him. As for the men who stabbed me, I forgive them, because I am glad to die as a martyr and they came as an answer to my prayer.”
He passed from this life on Friday. When the day reached its middle, he read the Qur’anic chapters Fatiha and Ya Sin until Asr time. He asked his followers, how many hours were left until sunset. They told him, “Four hours.” He said, “It is still long until the meeting with my Lord.” He said, “I have missed ten prayers in my life, all in these past two days, because my body is full of blood and I have been unable to raise my head."

They asked him, “If a sick person is in such a weak condition, is he obliged to pray with movements of his eyes and his forehead or to postpone his prayer?” He answered, “Both ways are correct.” He waited with patience for the sunset, and then he breathed his last. It was the night of Ashura, 1195 H /1781 AD.
He passed his secret to his successor, ash-Sheikh Abdullah ad-Dehlawi


Re: Great Sufi Saint
« Reply #11 on: December 13, 2011, 12:28:51 PM »
Birth Name: Abu Hamid Ghazali
Born in: Iran, in the year 1058

In Depth:

In the Middle Ages he was known as Algazel, the mystic and theologian. He mastered Arabic at a very young age and was fluent in his native Persian tongue as well. His education was far reaching within Islamic learning. He completed his education in theology and law in Nishapur where he also was schooled in Islamic mysticism, also known as Sufism.

At the age of 33, Imam Ghazali (R.A) was sent to be a professor at the famous Nizamiyya school founded by Vizier Nizam al-Mulk. Lecturing on law and theology, Imam Ghazali (R.A) had become one of the most prominent men of the capital at that time.

While reaching the end of his fourth year as a professor, Ghazali entered a period of skepticism.
He was saved by God in a moment of pure enlightenment.
Becoming aware of the absolute futility of the life he was living, he began a mental journey to break away from the life he was living, to live the life of a hermit in rapt contemplation. He had to be careful so that none of his colleagues or friends would try to stop him so he made it known that he had planned a pilgrimage to Makkah, which satisfied even his closest of allies.

He explains in another of his books titled Al-Munqidh Min al-Dhalaal (Deliverance from Error) that he had mastered all the zahiri (manifest) knowledge like shari'ah (sacred law) and fiqh (jurisprudence) as well as what the philosophers had to say, but he yearned to achieve yaqin (certitude).
To acquire this, he decided in Dhul Qa'da 488 A.H, to entirely give up his position, status and fame and to adopt the life of a dervish. He had realised that achieving personal religious experience was the only way to gain this certitude. He supplicated to Allah to make it easy for him to renounce the world (duniya) and Allah accepted his dua.
He went for Hajj and Ziyara to Makkah and Madinah, as well as to Bayt ul Muqaddas and Damascus where he went into khalwa (spiritual retreat) in the khanqa (or spiritual lodge) of the Jami Mosque. Since then, the khanqa has been named after him.

Ten years after his pilgrimage, he was influenced to once again return to teaching, which he did so at his original place of lecturing, at the Nizamiyya school. He returned knowing that his inner peace had been met and that through his outward appearance and lectures he could further renew the faith and pass the word of the importance of spiritual renewal. His followers in Sufism believed that it was his destiny to be the one to renew their religion, a promise made by Rasulallah (s.a.w) for the end of the century.

Imam Ghazali (R.A) is well known for his strong faith.
He may not have held a high seat of royalty, but his scope and breadth of religion and mysticism was immense for the period in which he lived. He saw the need for mysticism to flow freely throughout the whole Islamic land, spreading to the farthest parts and smallest corners. In his books and lectures, he repeatedly emphasized the need for spiritual enlightenment, sighting that Sufism is the only true cure for skepticism, as well as the highest way of life.

In spreading the word of Sufism, Imam Ghazali (R.A) was able to address the highest of society as well as the most uneducated.
He could speak the language of the elite, and the ghetto without hesitation. He realized how much information could be handled by the masses, seeing that too much is not a good thing. Being able to bridge the gap in the levels of the entire Islamic community allowed him to reach many more people. Sufism became available to everyone, irregardless of the level of education. Imam Ghazali (R.A) had made mysticism available, understandable and easy to follow.

Imam Ghazali (R.A) has been termed a moderate mystic, though he believed undeniably that God is the true reality in all that is faced. Uncompromising in his beliefs, he wrote many books on the subject, reaffirming his belief in the following of Sufism and being truly spiritual. The end result of following the mystic path, for Imam Ghazali (R.A) was uniting with God; a majestic path to follow and one that was rewarding for the mind, body and soul.

It is reported in the Sharh of al-Habib 'Abdul Qadir al-'Aydaroos that after Hazrat Imam Ghazali (R.A) passed away, Shaikh Shihabuddeen Ahmad az-Zabidi saw oneday, while he was sitting, that the gates of heaven opened and some Mala'ika (angels) descended.
A certain grave opened and a person came out whom they clothed in a green robe, and they ascended with him on a conveyance, passed the seven Heavens and beyond sixty veils till they were lost out of sight. When he asked who that person was, the reply was: "This is Imam Ghazali (R.A)".

Imam Ghazali woke up one early morning and as usual offered his prayers. He then enquired what day it was and his younger brother, Ahmad Ghazali replied,"Monday."
He asked him to bring his white shroud, kissed it, stretched himself full length and saying "Lord, I obey willingly," breathed his last.
Underneath his head rest they found the following verses; composed by him, probably, during the night:
"Say to my friends, when they look upon me, dead,
Weeping for me and mourning me in sorrow,
'Do not believe that this corpse you see is myself,
In the name of God, I tell you, it is not I,
I am a spirit, and this is naught but flesh,
It was my abode and my garment for a time.
I am a treasure, by a talisman kept hid,
Fashioned of dust, which served me as a shrine,
I am a pearl, which has left it's shell deserted,
I am a bird, and this body was my cage,
Whence I have now flown forth and it is left as a token,
Praise to God, who hath now set me free,
And prepared for me my place in the highest of the Heavens,
Until today I was dead, though alive in your midst.
Now I live in truth, with the grave - clothes discarded.
Today I hold converse with the Saints above,
With no veil between, I see God face to face.
I look upon "Loh-i-Mahfuz" and there in I read,
Whatever was and is, and all that is to be.
Let my house fall in ruins, lay my cage in the ground,
Cast away the talisman, it is a token no more,
Lay aside my cloak, it was but my outer garment.
Place them all in the grave, let them be forgotten,
I have passed on my way and you are left behind,
Your place of abode was no dwelling place for me.
Think not that death is death, nay, it is life,
A life that surpasses all we could dream of here,
While in this world, here we are granted sleep,
Death is but sleep, sleep that shall be prolonged
Be not frightened when death draweth nigh,
It is but the departure for this blessed home,
Think of the mercy and love of your Lord,
Give thanks for His Grace and come without fear.
What I am now, even so shall you be,
For I know that you are even as I am,
The souls of all men come forth from God,
The bodies of all are compounded alike,
Good and evil, alike it was ours.
I give you now a message of good cheer
May God's peace and joy forever more be yours.'" 


Re: Great Sufi Saint
« Reply #12 on: December 13, 2011, 12:31:15 PM »
Birth Name: Bahauddin Naqshband Bukhari
Born in: Bukhara
Born in: the year 1318

In Depth :

Shah Bahauddin Naqshband was born in the village of Qasr al-Arifan near Bukhara in the year 711 AH/1317 CE.
He is reported to have had miraculous powers even during his childhood. When he was still a youth, Sheikh Muhammad Baba as Samasi, a Sheikh of the Naqshbandi Tariqa, asked for him and to fulfill this request he went to the village of Samas in order to serve him.

Of this period of time, Shah Bahauddin says:

“Rising in the morning, at least three hours before Fajr I would perform the Sunnat prayers and thereafter in the position of sajda (prostration), I'd ask Allah to give me the power to carry the pain of His Divine love. Thereafter I would pray Salat ul Fajr with my Sheikh. It seems that my Sheikh was aware of my supplication, for he told me, “You will have to change your method of supplication as Allah Almighty does not like His servants to ask for difficulties. He might, however, in order to test his creatures give them some difficulties. This is different. The servant should not ask to be in difficulties because this will not be showing proper respect to Allah. Therefore, change your supplication and instead say “to this weak servant of Yours, oh my Lord grant Your pleasure”.

“After the death of Sheikh Muhammad Baba Samasi, I went to Bukhara and also got married there. I lived in Qasr al-Arifan near Sayyid Amir Kulal in order to serve him.”
It is related that Sheikh Baba Samasi had, a long time ago, told Sayyid Amir Kulal to take good care of Shah Bahauddin Naqshband.

Shah Bahauddin relates of a vision that he had:
“When I was in seclusion with a friend of mine, the heavens suddenly opened and a great vision came to me.
In this vision I heard a voice say, “Leave everyone and come to Our Presence alone”. I began to tremble and ran away from that place to where there was a river and threw myself into it. I washed my clothes and then prayed two rakaat’s of prayer in a manner that I had never prayed before as I felt that I was praying in the very Divine Presence. Unveiling was taking place in my heart and it was opening to everything. The entire universe vanished and I was not conscious of anything other than praying in His Divine Presence”.

There is also a very unusual story about this very great saint Shah Bahauddin Naqshband.
Shah Bahauddin Naqshband relates about this incident, “At the beginning of my state of attraction I was asked as to why I was entering on this path. I answered “so that whatever I say and want will happen” and I was answered, “It cannot be like that, whatever We say and whatever We want is what will happen” to which I replied, “I cannot agree to that. I must be able to say and to do whatever I like; if this is not going to be the way then I have no need for this path”.
Then I received the answer, “No, it is whatever We desire to be said and whatever We desire to be done, that must be said and done”. To this, I replied again “whatever I say and whatever I do should be the way”.
After this I was left alone. For fifteen days I was left alone. This made me go into a deep state of depression. Then suddenly to my joy I heard a voice saying, “Oh Bahauddin, it is as you wish. We will grant to you whatever that you wish”. I asked for my wish which was “Give me a way which will lead all who travel on it directly to the Divine Presence.” Then I experienced a great vision and heard “You have been granted what you have asked for”.
This story is unusual as everyone complies with the Divine Orders and does not ask for what they wish. Generally it would be considered discourteous to refuse to accept the Divine Orders and insist on wanting what one wants. Yet after the initial refusal Shah Bahauddin was granted his request. It may be that because he asked on behalf of others and not for himself that what he wanted was granted. This then was the consideration that Shah Bahauddin Naqshband had for others and this, we assumed was the reason that this request was granted.

There is another interesting story about how Shah Bahauddin Naqshband was tested by his Sheikh. This test was a heavy one.
Shah Bahauddin Naqshband relates this incident, “Once I was in a state of divine attraction, where I was not conscious of myself and I was moving about not knowing what I was doing. At nightfall I found myself bleeding in both my feet which were torn and pricked with thorns. Then I felt that I should go to the house of my Sheikh, Sayyid Amir Kulal. It was biting cold in the night and the night too was dark with no moon or stars. To prevent the cold I had nothing on me but an old leather cloak. Then I arrived at my sheikh’s house and saw him together with his friends and followers. He saw me and told his followers, “take him out of my house, I do not want him in my house”, so the followers came and put me out of the house. I could not bear it”.

“I felt that my ego was going to defeat me and that it would take over my feelings by trying to poison me concerning the trust I had in my Sheikh. How could I carry this disgrace and humiliation? Then the Divine Mercy came upon me which made me able to carry this insult in the cause of Allah and in the cause of my Sheikh. I firmly told my ego, “I am not going to allow you to make me lose the love and trust for my Sheikh”.

“I then felt a deep depression overcome me. I held fast to the state of humbleness, put my head down on the entrance of my Sheikh’s house and swore that I would not remove it from there until he accepted me one more time. I could feel the snow and the cold wind going right through my bones which were making me shiver and tremble in this cold dark night.

There was not even the light of the moon or the stars for consolation and warmth. I almost froze. It was only the warmth of the love that I had for Allah Almighty and my Sheikh that kept me warm.”

“I waited in this condition until the break of day. Then my Sheikh stepped out and without seeing me his foot trod on my head. When my Sheikh saw that this was me, he quickly took me into his house and with great concern and care, he started pulling out the thorns from my feet, he said “Oh my son, you have been today dressed with the dress of happiness and the dress of Divine Love. This dress which your have been adorned with neither my Sheikh before me nor I have been dressed in such a manner. Allah is happy with you and the Prophet Muhammad (s.a.w) is happy with you. The Saints of the Golden Chain are also all happy with you”.

“While pulling the thorns out of my feet and washing my wounds my Sheikh poured into my heart such knowledge that I had never before experienced. Then in a vision I saw myself entering into the secret of Muhammadur Rasulallah. This was entering into the secret of the verse that is the Reality of Muhammad (s.a.w). Thereafter this led me on to enter into the secret of La ilaha illallah which is the secret of the Uniqueness of Allah. This in turn led me to enter the secrets of Allah Almighty’s names and attributes that are in the secret of the Oneness of Allah. It is not possible for words to explain this state. This can only be experienced by tasting through the heart”.

Shah Bahauddin Naqshband was trained by Baba as Samasi and Sayyid Amir Kulal both of whom are great Sheikhs of the Golden Chain of the Naqshbandi order. He was also trained by another very big Grandsheikh of this very same Golden Chain. This incident is referred to by Shah Bahauddin Naqshband in the following story, “At the start of my journey on the Sufi way I used to wander at night from one place to another in the suburbs of Bukhara. In order to learn a lesson from the dead I used to visit many cemeteries in the darkness of night and this was also specially during the winter. One night I went over to visit the burial place of Sheikh Ahamed al Kashghari and to recite fatiha for him. When I went to his grave I found there two men waiting for me. I had never met them before. They had a horse with them. They made me sit on the horse and tied on my belt two swords, then they directed this horse to the tomb of Sheikh Mazdakhin. We then dismounted from our horses and entered the tomb and the mosque of this sheikh and started meditation.

“While meditating I saw in a vision the wall facing the kabah come crashing down. A big made man was seated on a huge throne. He was gigantic. I felt familiar with him as if I had met him before. Whichever way I turned my face I would see this person. Around this person were both my Sheikhs Baba Samasi and Sayyid Amir Kulal together with a large crowd. I felt a love for this huge man and at the same time I felt afraid of him. I had awe and fear of his presence and love and attraction for his beauty. I was asking myself who could this great and gigantic man be. Suddenly I heard a person from the crowd around this man saying “this man is your Sheikh and he looked after you on your spiritual path. He looked at your soul when it was still an atom in the Divine Presence. You have been under his training. His name is Abdul Khaliq Al Gujadawani and the crowd that you see around him are the Saints who carry his great secrets, the secrets of the Golden Chain. Then this Sheikh began to point to each Sheikh and say, “this is Sheik Ahmed, this is Arif Rawakri, this is Sheikh Ali Ramitani, this is your Sheikh Baba as Samasi who gave you his cloak during his lifetime. He asked me, “Do you know him”. I replied “Yes”. Then he said, “The cloak that he gave you is still in your house, and with his blessings Allah Almighty has removed from you many troubles”.

“Then another voice said “the Sheikh who is sitting on the throne will be teaching you something that you will need while traveling on this path. I asked them whether they would allow me to touch his hand. This was allowed and I took his hand. Then he began to tell me about the path, its beginning, middle and end”. He said, “You have to adjust the wick of yourself so that the light of the invisible can be strengthened in you and its secrets can be seen. You have to show constancy and you have to keep firmly the Divine Law of the Prophet Muhammed (s.a.w) in all your states”. He also said, “You have to dispense with comfort and keep away from innovation and make your kiblah the traditions of the Prophet Muhammad (s.a.w). You have to go into and investigate the life of the Prophet Muhammed (s.a.w) and his companions. You must ask people to read and to follow the Quran both during the day and night and to do the compulsory prayers and all the sunnah worship.
Do not overlook even the tiniest thing of the Prophet Muhammad’s (s.a.w) deeds and good works”.
“As soon as Abd al-Khaliq al-Ghujadawani (ral) finished, his khalifs told me “so that you can be certain of this vision he will be sending you a sign”. He was told that certain things and incidents would happen and as to what he had to do, as and when they happened.

Likewise these incidents took place in the manner described to him and Shah Bahauddin also acted in the manner that he was instructed to act, thus fulfilling the truth of this vision. He was also asked to take the cloak of Azizan to Sayyid Amir Kulal. After this vision ended I went to my house on the next day and looked for the cloak and asked my family as to its whereabouts. They told me, “it has been here for a long time”, and brought and gave it to me. I started crying inside when I saw the cloak.

After the fulfillment of all the things that was said in his vision, as ordered I took the cloak of Azizan to Sheikh Sayyid Amir Kulal (ral) and gave it to him. After some silence Sheikh Amir Kulal told me, “I was told about this cloak of Azizan last night and that you would bring it to me. I have been ordered to keep it in ten different layers of covering”. He then asked me to come into his room and taught me and placed in my heart the silent zikr. I was asked to keep to this zikr day and night. I kept to this silent zikr which is the highest form of zikr. I also went to the external scholars to study the Divine Law and the traditions of the Prophet Muhammad (s.a.w) and also to study about the character of the Prophet Muhammad (s.a.w) and his companions. I followed the orders that were given to me in my vision and my life took on a big change. All what was taught to me by Sheikh Abd al-Khaliq al-Gujadawani (ral) in the vision benefited me and bore fruit. His spirit always accompanied me and taught me”. Sheikh Abd al-Khaliq al-Ghujadawani (ral) was also one
of the masters of Shah Bahauddin Naqshband although he lived a long time before the time of Shah Naqshband. This connection is known as the Uvaisi Connection which means that the guide is spiritually connected and guides, although he is from another time. Sheikh Abd al-Khaliq al-Ghujadawani (ral) is also a Master of the Golden Chain of Masters.

Shah Bahauddin Naqshband (ral) also followed and learned from Mawlana Arif ad-Din Karani for a period of seven years. After which he followed Mawlana Kuthum Shaykh for many years. He also kept the company of Dervish Khalil Ghirani about whom he said, “in his company new unseen knowledge was opened to my heart and he always looked after me, praised me and lifted me up”. There was another lover of Allah about whom Shah Bahauddin Naqshband talks, “He ordered me to help and serve the poor and needy
and to help the broken hearted. He asked me to be humble and to keep to tolerance. He also told me to take care of animals and to cure their deceases and to clean their wounds and also to help them find their food”.

Shah Bahauddin Naqshband (R.A) refers to another incident regarding the cloak of Azizan. “One day I was in my garden and around me were my disciples. I was wearing the cloak of Azizan. I suddenly felt overwhelmed by heavenly blessings and attraction and I felt that I was adorned and dressed with Allah Almighty’s attributes. I began shaking in a way that I had never experienced before so much so that I could not remain standing. I then saw a great vision in which I was totally annihilated and I could not see anything other than the Existence of my Lord.
Then I saw myself coming out from His Divine Presence reflected through the mirror of Muhammad ur Rasoolullah which was in the form of a star in an ocean of light without beginning and without end. My external life ceased to be and I saw the meaning of la ilaha illallah Muhammad ur Rasoolullah. This in turn led me to the meaning of the Essence of the name “Allah” which led me to the Absolute Unseen which is the Essence of the name “Huwa” (He). As soon as I entered this ocean my heart stopped beating and my life ended. I was in the state of death. All those around me started crying thinking that I had
died. However after about six hours I was ordered to return to my body. I could see my soul re-entering my body slowly and then the vision ended”.

Shah Bahauddin Naqshband also says that he received secrets from all sides and specially from Uways al-Qarani (ral) who he says influenced him to give up worldly things and to attach himself to spiritual matters. He says, “I did this by keeping to the sunnah and the orders of the Prophet Muhammad (s.a.w) until I began spreading the unseen knowledge and the granted secrets from the Unique Oneness that no one before me had ever shared”.

There is another interesting story related by this great Saint Shah Bahauddin Naqshband regarding his spiritual power. He says, “I went one day into the desert with one of my sincere disciples named Muhammad Zahid. We started digging with a pick axe and working but at the same time also discussing very deep states of knowledge. We threw away the pick axes as were got deeper and deeper into this subject. Then he suddenly asked me, “to what limit does worship reach,” I replied, “worship reaches to such a level that you will be able to point out at someone and say “die” and then he will die.” As I said this I unconsciously pointed at Muhammad Zahid. When I said the word “die”, to my horror he fell down dead. From sunrise up to mid day the time passed and he still remained dead. At mid day it got very hot and the body started deteriorating due to the intense heat. I did not know what to do and was afraid and confused. All I could do was pull him towards the shade under a tree. I then sat down and started thinking and contemplating as to what I should do in this situation. Suddenly Divine Inspiration came to me and I said pointing to him “Oh Muhammad Live!” three times. To my joy his soul slowly started to return to his body and then he gradually returned to his original state. I quickly went to my Sheikh and told him about this incident to which he replied, “Oh my son, Allah Almighty has given you a secret which he has not given to anyone else”.

In his last days Shah Bahauddin Naqshband was confined mostly to his room.Many were the people who came to see him. Crowds thronged to see him as his illness became graver. When his time began to draw near he ordered the sura yasin to be recited. When this was finished he raised his hands to Allah Almighty and then also raised up his finger and recited the Shahada Kalima, bearing witness to the One God and the messenger hood of the Prophet Muhammad (s.a.w). With this his soul returned to Allah.

The date was the 3rd of Rabi-al-Awwal, 791 AH/1388 CE, on a Monday night. As he had requested, he was buried in his own garden. Regarding this a great Saint of the time Abd al Wahab ash-Sharani said, “when the sheikh was buried in his grave a window to paradise was opened for him, making his grave a paradise from heaven. Two beautiful spiritual beings came and greeted him saying, “We have been waiting to serve you from the time that Allah created us and now the time has come for us to serve you,” to which Shah Bahauddin Naqshband had replied, “I am not in need of looking at anything other than Him. I do not need you, I need Him”.

This is how the passing away and the burial of this great Sheikh has been described. Such was the greatness of the Pir or the Pillar of the most distinguished Naqshabandi Tariqa. This Tariqa was before his time called “Siddiqiya”. After Shah Bahauddin Naqshband, however it came to be known as the Naqshbandiyya Tariqa


Re: Great Sufi Saint
« Reply #13 on: December 13, 2011, 12:33:37 PM »
Birth Name: Owais ibn Amir al Qarni
Born in: Qarn, Yemen.


Hazrat Owais Qarni was born in the village of Qarn in Yemen. Hazrat Owais Qarni's father, Abdullah, was a very religious and God-fearing person and wanted to bring up his son in the strict principles of Islam. He passed away leaving Hazrat Owais Qarni an orphan at a young age. The family was so poor that there was no money to send him to a teacher.
A beautiful miracle here is that Rasulallah (s.a.w) then became the spiritual guardian of this child, and though they never met, Rasulallah (s.a.w) guided him at all times - such was the spiritual status and link between our Beloved Nabi (s.a.w) and Hazrat Owais Qadri. This is the reason why Rasulallah (s.a.w) would often look towards Yemen and say, "I sense the beautiful fragrance of

Allah's blessings in the breeze. It is for Owais Qarni."
However, Hazrat Owais Qarni (R.A) could never meet Rasulallah (s.a.w) in person, primarily because he used to take care of his sick mother, and she did not like him to travel and leave her on her own.

A famous story regarding Hazrat Owais Qadri: after the Battle of Uhud, when Hazrat Owais Qarni came to know that Rasulallah (s.a.w) had lost a few teeth during the encounter, he himself broke all his teeth one by one till none was left - as he did not know exactly how many or which ones were lost by Rasulallah (s.a.w). His extreme love for Rasulallah (s.a.w) made him question why he should have teeth when Rasulallah (s.a.w) had lost his own.

Hazrat Owais Qarni was a very pious and noble person. He had embraced Islam while Rasulallah (s.a.w) was still alive. He naturally had a very strong desire to see the Prophet but since his mother was old and she needed his help and care, he could not visit Rasulallah (s.a.w). As a reward of his service to his mother, he was given the title and status of a Sahabi by our Beloved Nabi (s.a.w) even though he could not see him personally.
Once the Companions asked Rasulallah (s.a.w), "Ya Rasulallah, has Owais Qarni ever visited you?" Rasulallah (s.a.w) replied: "No, he has never met me physically, but spiritually he has met me."
Sufism is based on the spiritual connection or link that was between Rasulallah (s.a.w) and Hazrat Owais Qarni. In Sufism, that spiritual connection is known as Nisbat-e-Owaisiya.

Rasulallah (s.a.w) said, "Owais will come back to Madinah, the Illuminated City, to meet me, but we will not meet physically, for I shall then be united with my Lord."

During Rasulallah (s.a.w)'s last days, he asked Hazrat Umar and Hazrat Ali to take his blessed shirt to Hazrat Owais Qarni, and ask him to pray for the forgiveness of the Muslim Ummah. The reason for this was to demonstrate the exalted status of Hazrat Owais Qarni.

Hazrat Umar and Hazrat Ali then asked the people of Madinah if there was anyone present from Qarn. One man came forward and told them how to find the place, so they set out for Qarn. When they arrived, they asked the people where Hazrat Owais Qarni was. The villagers answered their questions, but were very surprised to see the two prominent Companions asking for an unknown camel shepherd.

When Hazrat Umar and Hazrat Ali reached him, they saw him saying his prayers. As he finished his prayers, he said, "It is the first time anyone has ever seen me praying."

When they handed Hazrat Owais Qarni, the blessed shirt of Rasulallah (s.a.w), he was reluctant to accept. "Surely, there is some mistake!", he exclaimed, in his desire to hide himself. Seeing the light upon his hand, however, they cried, "You are the saint described to us by Allah's Beloved Messenger (s.a.w), for he told us about the light on your hand." They then informed him of Rasulallah (s.a.w)’s message, asking Hazrat Owais Qarni to pray for the forgiveness of the Ummah. This he did, and after a while he said, "Allah has forgiven and rewarded as many of Rasulallah (s.a.w)’s followers as the hair of the sheeps from the Rabia and Mazhar tribes."
They asked Hazrat Owais Qarni, "If you loved Rasulallah (s.a.w) so much, why didn’t you visit him more often during his lifetime?" Hazrat Owais Qarni did not answer, but instead asked if they took part in the battle of Uhud, and if so, to provide information about which tooth it was that Rasulallah (s.a.w) had lost. Hazrat Umar was greatly impressed by this simple person and asked Hazrat Owais Qarni to pray for him. Hazrat Owais Qarni replied, "I pray for the forgiveness of everyone at the end of every prayer. If you keep your faith in Allah and His Messenger (s.a.w), you will receive my prayers in your graves."

Hazrat Owais Qarni rubbed the blessed cloak over his face and eyes, and kissed it. Then he asked to be left alone. When he was alone, he held the cloak close and began to pray, "Ya Allah, this cloak is the cloak of Your Beloved Messenger (s.a.w). He has presented it to me, but I refuse to wear it unless You pardon the Ummah of Rasulallah (s.a.w)." He then repeated his prayer in exactly the same words. As he was about to repeat his prayer a third time, Hazrat Ali and Hazrat Umar (R.A) appeared beside him. He cried, "Oh, you came too soon! Upon my first supplication, Allah granted me forgiveness for one third of the Ummah. On my second, He forgave two-thirds of the Ummah. In my third request, I was pleading for pardon for the entire Ummah, then you came along!"

As with people in every age, the Yemenis were unaware of the presence in their midst of such a great saint, whose prayers were accepted directly by Allah. They thought him to be an ordinary camel shepherd. The Friends of Allah (Awliya Allah) do not seek fame.

Many times in the company of his followers, the Holy Prophet (s.a.w) stated, "I can smell the beauty of my friend from the land of Yemen." This statement is in direct reference to the spiritual greatness of Hazrat Owais Qarni.

Hazrat Umar quotes Rasulallah (s.a.w) as saying, "Oh, Umar! From Yemen a man will arrive whose name is Owais. He has signs of leprosy on his body, he cares for his old and frail mother. If for anything, he takes an oath in the name of Allah, Allah will fulfill his oath. If you can ask from him prayers for your own forgiveness, then you must do so."
Hazrat Ibne Sa'd quotes Rasulallah (s.a.w) as saying "In my Ummah, I have a friend whose name is Owais Qarni."

Oneday, he had asked his mother's permission to visit Rasulallah (s.a.w), and she said: "You have my permission to go, see him once, and come straight back. If our Beloved Nabi (s.a.w) is at home, you may meet with him; if not, come straight back here." Hazrat Owais Qarni then completed a journey of three months on foot, from Yemen to Madinah Sharif. When he reached Rasulallah (s.a.w)'s house, he knocked on the door and Hazrat Aisha (R.A) opened the door. She told him that Rasulallah (s.a.w) was in the Masjid. Hazrat Owais Qarni remembered his promise to his mother and replied, "Please convey my salaams to my Beloved Rasulallah (s.a.w). Kindly inform him that Owais came from Yemen, did not find him at home and is now returning to Yemen, since he does not have permission from his mother to meet him in the Mosque."

When Rasulallah (s.a.w) returned home from the Mosque, he found the radiance of Hazrat Owais Qarni in his house. Hazrat Aisha (R.A) told him what had happened, and conveyed Hazrat Owais Qarni's salutations. His blessed eyes looked towards Yemen and our Beloved Nabi said, "The fragrance of our friend is reaching us."

The noble Companions then enquired: "Ya Rasulallah, if Owais is your friend, for what reason did he not stay to meet you?" To this, Rasulallah (s.a.w) replied, "He complied with a promise given to his mother and he is serving her."


Re: Great Sufi Saint
« Reply #14 on: December 13, 2011, 12:39:06 PM »
Birth Name: Numan bin Thaabit bin Zuta bin Mah
Born in: Kufa in Iraq in 80 A.H

In Depth :

[Caliph Umar bin Abdul Aziz was extremely pious and disdainful of worldly luxuries. He preferred simplicity instead of the extravagance that had become a hallmark of the Umayyad lifestyle, depositing all luxury meant for the himself into the public treasury. He abandoned the caliphal palace to the family of Suleiman and instead preferred to live in modest dwellings. He wore rough linens instead of royal robes, and often went unrecognized.

According to a Muslim tradition, a female visitor once came to Umar's house seeking charity and saw a raggedly-dressed man patching holes in the building's walls. Assuming that the man was a servant of the caliph, she asked Umar's wife, "Don't you fear God? Why don't you veil in the presence of this man?" The woman was shocked to learn that the "servant" was in fact the caliph himself.

Though he had the people's overwhelming support, he publicly encouraged them to elect someone else if they were not satisfied with him (an offer no one ever took him up on).

Umar confiscated the estates seized by Ummayad officials and redistributed them to the people, while making it a personal goal to attend to the needs of every person in his empire. Fearful of being tempted into bribery, he rarely accepted gifts, and when he did he promptly deposited them in the public treasury. He even pressured his own wife, who had been daughter, sister and wife to three caliphs in their turn, to donate her jewellery to the public treasury.]

In such a dark atmosphere was born a light known by the world as the great Imam-e-Azam Abu Hanifa, who braved the persecution by the ruling class and never budged from the right path.

Imam Abu Hanifa had the great priviledge of meeting a number of Sahaba e Kiram, and so he himself was a Taabi'in. In his youth, he met great Sahaba like Hazrat Anas bin Malik (R.A), Hazrat Sahl bin Saad (R.A) and Hazrat Abul Tufail Amir bin Wathilah (R.A).

One day, the ruler of Rome at that time sent an envoy to Baghdad with three challenges for the Muslims. When the messenger reached the city, he informed the Khalifah that he had three questions which he challenged the Muslims to answer. The Khalifah gathered together all the scholars of the city and the Roman messenger climbed upon a high platform and said:

"I have come with three questions. If you answer them, then I will leave with you a great amount of wealth which I have brought from the king of Rome.” The questions were: "What was there before Allah?", "In which direction does Allah face?" and "What is Allah engaged in at this moment?".

The great assembly of people were silent; neither scholar nor student had answers for any of these questions.
In the midst of these brilliant scholars and students of Islam, there was a man looking on with his young son. “O my dear father! I will answer him and silence him!” said the young boy. He sought the permission of the Khalifah to give the answers and he was given the permission to do so.

The Roman addressed the young Muslim and repeated his first question, “What was there before Allah?”

The boy asked, “Do you know how to count?”
“Yes,” said the man.
“Then count down from ten!” So the Roman counted down, “ten, nine, eight, …” until he reached “one” and he stopped counting.
“But what comes before ‘one’?” asked the boy.
“There is nothing before one - that is it!” said the man.
“Well then, if there obviously is nothing before the arithmetic "one", then how do you expect that there should be anything before the "One" who is the Absolute truth, Eternal, Everlasting, the First, the Last, the Manifest, the Hidden?”
Now the man was surprised by this direct answer which he could not dispute.

So he poceeded to ask his second question,
“Then tell me, in which direction is Allah facing?”
“Bring a candle and light it,” said the boy, “and tell me in which direction the flame is facing.”
“But the flame is just light - it spreads in each of the four directions; North, South, East and West. It does not face any one direction only,” said the man in wonderment.
The boy replied, “Then if this physical light spreads in all four directions such that you cannot tell me which way it faces, then what do you expect of the Nur-us-Samawati-wal-’Ard: Allah - the Light of the Heavens and the Earth!? Light upon Light, Allah faces all directions at all times.”

The Roman was stupefied and astounded that here was a young child answering his challenges in such a way that he could not argue against the proofs.
So, desperately he went on to ask his final question.
But before doing so, the boy said, “Wait! You are the one who is asking the questions and I am the one who is giving the answers to these challenges. It is only fair that you should come down to where I am standing and that I should go up where you are right now, in order that the answers may be heard as clearly as the questions.”
This seemed reasonable to the Roman, so he came down from where he was standing and the boy ascended the platform.

Then the man repeated his final challenge,
“Tell me, what is Allah doing at this moment?”
The boy proudly answered, “At this moment, when Allah found upon this high platform a liar and mocker of Islam, He caused him to descend and brought him low. And as for the one who believed in the Oneness of Allah, He raised him up and established the Truth. Every day He exercises universal power. (Surah 55 ar-Rahman, Verse 29).”

The Roman had nothing to say except to leave and return back to his country, defeated.

This is just one incident in the life of the great Imam that demonstrates his great wisdom and steadfastness in faith.

Imam-e-Azam Abu Hanifa (R.A) was first brought up as a trader as this ran through his family, but soon he started taking deep interest in Islamic learning.
As the years went by, Hazrat Imam Abu Hanifa (R.A) began to develop a yearning for religious education.

Oneday, a fortunate coincidence took place which turned his wish into reality.

It happened when one day, Imam Abu Hanifa (R.A) was passing by the house of Shabi, a famous Imam of Kufa, and was called in by the Imam who mistook him for a student. "Where are you going, young man?" asked the Imam Shabi. Hazrat Abu Hanifa (R.A) named a merchant he was going to visit. "I meant to ask," replied Imam Shabi, "whose classes you attend." Hazrat Imam Abu Hanifa (R.A) replied regretfully, "Nobody's". Then Imam Shabi said "I see great signs of intelligence in you. You ought to sit in the company of learned men."
This advice struck a responsive chord in the mind of young Imam Abu Hanifa , who then went forth to pursue his religious education.

He attended the lectures of Hazrat Hammad Basri (R.A) in Fiqh and then began to study Hadith. He learnt from various great scholars in Kufa. In Basrah he studied under two great Taabi'i scholars who had learnt Hadith from the Sahaba themselves.
In Makkatul Mukarramah and Madinatul Munawwarah, he learnt from Hazrat Ata bin Abi Rabah and Hazrat Ikramah (R.A). In fact, Imam-e-Azam Abu Hanifa (R.A) had numerous teachers. Some historians say that he learnt Hadith from about 4,000 scholars.

Some of his famous teachers were: Hazrat Imam Baaqir, Hazrat Imam Jafar Saadiq, Hazrat Ali, Hazrat Abu Hurairah, Hazrat Abdullah ibn Umar, Hazrat Aqabah bin Umar, Hazrat Safwaan, Hazrat Jabir and Hazrat Abu Qatadah (radi allahu anhumul ajma'in).

When his teacher, Hazrat Hammad Basri (R.A) passed away, Imam Azam Abu Hanifa (R.A) was 40 years old and began teaching. He became very famous and travelled many places.
Students from all over the Muslim world came to him to listen to his lectures, interviews and debates. Imam Maalik (R.A) also learnt from him.
When he was 56 years old, Caliph Mansur came to power after the Ummayad dynasty was overthrown by the Abbasids in 132 A.H.

Since Imam Abu Hanifa (R.A) opposed the Caliph's ruthless killing of the Ahle Bait, he was arrested. The Caliph offered the Imam the post of a Qaadi (Judge), but he refused. The Caliph Mansur had him beaten 30 strokes with a stick til his feet bled. Then Caliph Mansur repented and offered Imam Azam Abu Hanifa (R.A) 30,000 pieces of silver. The great Imam refused once more. He was then imprisoned again and thrashed 10 more strokes every day.

In the Month of Rajab 150 A.H., Imam Azam Abu Hanifa (R.A) passed away while in Salah. He had been poisoned by the orders of Caliph Mansur. His Janaza Salah was performed six times and each time 50,000 people took part. People continued to come and pray for him for 20 days after he was buried. He was 70 years old.
In 459 A.H. a Mazar (Tomb) was built for him by the Seljuki ruler Alp Arsalan. He lies buried in a Tomb situated near Baghdad in Iraq.

His grandfather, Zauti, embraced Islam and presented Tabit, his son, to Hazrat Ali, who prayed for the glorification of his family which ultimately took shape in the form of Imam Abu Hanifa. The Imam saw the reign of ten Umayyad Caliphs including that of Umar bin Abdul Aziz who ruled when the Imam was eighteen years of age. He also saw two Abbasid Caliphs Saffah and Mansoor. The notorious tyrant Hajjaj Bin Yusuf, the great persecutor of the Muslims died when Imam Abu Hanifa was 15 years of age.

The two and half years’ rule of Umar bin Abdul Aziz, who strived to revive the traditions of his maternal grandfather Hazrat Umar Farooq-e-Azam, was only a glimmer of light in the vast gloom of evil, which at last prevailed over it.

ShayarFamily--> Shayaro Ki Mehfil

Re: Great Sufi Saint
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