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Narrated 'Aishah (ra): Messenger of Allah (pbuh) liked to use his right hand in all matters: in combing his hair and wearing his shoes.
[Al-Bukhari and Muslim]
Narrated 'Anas bin Malik: The Prophet (pbuh) said, "Whoever slaughtered the sacrifice before the prayer, he just slaughtered it for himself, and whoever slaughtered it after the prayer, he slaughtered it at the right time and followed the tradition of the Muslims."
Sahih al-Bukhari, Al-Adha Festival Sacrifice (Adaahi)
Book 73, Hadith 2
Abu Abdullah Muhammad bin Salamah bin Ja’far bin ‘Ali al-Quda’i (died A.H. 454 / A.D. 1062). Shihab al-akhbar fi’-hikam wal-amthal wal-adab min al-ahadith al-marwiya ‘an al-rasul al-mukhtar , a well-known collection of Traditions, copied by the scribe ‘Ali Shirvan bin ‘Ali al-Qazwini
The Ilkhanid Kingdom, copied at the capital Sultaniyeh, during the reign of Abu Sa’id ‘Ala al-Dunya wal-din, Bahadur (reigned 1316-1335), first half of Safar 720 / 1320-21.
Arabic manuscript on paper, 9 lines to the page written in a clear and an accomplished naskhi / muhaqqaq script in black ink, gold rosettes between sentences, inner margins ruled in red ink, headings written in elegant naskhi / thuluth script within illuminated panels decorated with vegetal and floral motifs in gold, blue, and white, one double-page illuminated title-page, with interlinear “cloud” decoration incorporating hatching and three- dot motifs in blue, illuminated circular and semi-circular devices extending into the outer borders, titles within illuminated panels predominantly in gold, preceded by an illuminated shamsa painted gold with a blue and white scalloped border, fifteenth-century seal impression and a late nineteenth-century Arabic ownership inscription of Ahmad Khaled al-Naqshabandial-Aghribuzi.
This manuscript was copied within a couple years of the dismissal and execution in 1318 of the vizier Rashid ad-Din by the Ilkhanid ruler Abu Sa’id. The vizier founded a scriptorium in a suburb of Tabriz with generous funds by his patron the Ilkhanid ruler Uljaytu (reigned 1304-1316). Following his completion of a history of the Mongols ordered by Mahmud Ghazan Khan, Rashid ad-Din was commissioned by Uljaytu to write a history of the world, Jami’ al-Tawarikh, After the vizier’s execution, the scriptorium was ransacked and plundered, and most of the scribes, illuminators and artist sought work with other patrons. The calligraphy and illumination, especially the shamsa, of this manuscript bear a striking resemblance to that found in manuscripts produced in the scriptorium.
The building of Sultaniyeh, where this manuscript was produced, was started by Uljaytu’s father, Arghun, and completed by him. He made it his capital and erected his mausoleum which is still to this day considered “one of the most celebrated buildings in the whole of Persia.” Abu Sa’id was enthroned in Sultaniyeh, and this manuscript may have been commissioned for his library.
The title of the work varies, it also appears in some copies as kitab as-shuhubat fi’l-mawaiz wal-adab min hadith rasul allah sl’m. The author states that he has collected from among the sayings of the Prophet, a set of one thousand and later added another two hundred, which are simple in form and meaning and are quoted without isnad. The work is divided into babs arranged by words i.e. bab XIV according to the word kafa (enough, sufficient).
Al-Quda’i studied “Traditions” and Shafi’i law in Baghdad before moving to Fatimid Egypt where he was appointed a judge, he died in Fustat in November 1062.
This illuminated manuscript of al-Quda’i’s Shihab al-Akhbar, dated 1320/21, appears to be an early copy of the work to be found in public libraries. Brocklemann lists other copies in the British Library, London, Paris, the Vatican, the Ambrosiana Library, Milan, The Escorial, Madrid, Madras, Rabat, Tetuan, Tunis, Zaitouna,, Brussa, Cairo and Rumpur, but most of them appear to have been written in the 15th – 17th centuries. I found two fourteenth-century copies in the Chester Beatty Library, Dublin, which are dated slightly later than this manuscript, in A.H. 735 and 798 / A.D. 1335 and 1396.
Bibliography:
Arthur Arberry, Chester Beatty Library - A Handlist of the Arabic Manuscripts, Dublin, 1959, 1962 and 1964, vol. IV, p. 39, no. 3859/1; vol. V, p. 138, no. 4433; vol. VII, p. 59, no. 518.
Colin Baker (editor), Subject Guide to the Arabic Manuscripts in the British Library, London, 2001, B., Traditions, p. 46.
J. A. Boyle, The Cambridge History of Iran, vol. V, Cambridge, 1968, pp. 399-400.
Carl Brockelmann, Geschichte der Arabischen Litteratur, Brill, Leiden, New York, Koln, 1996, i. 343, suppl. 584.
Oscar Lofgren and Renato Traini, Catalogue of the Arabic Manuscripts in the Biblioteca Ambrosiana, Vicenza, 1981 and 1995, vol. II, 285 II and vol. III, 1267 IV.
Sotheby’s catalogue, Rashid al-Din’s “World History”, London, 8th July 1980.
Narrated 'Abu Huraira (Allah be pleased with him) reported Allah's Messenger (pbuh) as saying: When a man dies, his acts come to an end, but three, recurring charity, or knowledge (by which people) benefit, or a pious son, who prays for him (for the deceased).
Sahih Muslim, The Book of Wills
Book 26, Hadith 4310
Narrated '`Abdullah bin `Umar: Allah's Messenger (pbuh) said, "Anyone of you attending the Friday (prayers) should take a bath."
Sahih al-Bukhari, Friday Prayer Book 11, Hadith 2
From Wikipedia, the free encyclopedia
The 99 Names of Allah, also known as The 99 Most Beautiful Names of God (Arabic: أسماء الله الحسنى ʾasmāʾ allāh al-Ḥusnā), are the names of God (specifically, attributes) by which Muslims regard God and which are traditionally maintained as described in the Qur'ān, and Sunnah, amongst other places.[1] There is, according to hadith, a special group of 99 names but no enumeration of them. Thus the exact list is not agreed upon, and the names of God (as adjectives, word constructs, or otherwise) exceed 99 in the Qur'ān and Sunnah. Some of the names of God have been hidden from mankind, therefore there are not only 99 names of God but there are more.
Contents
1 Origin
2 List of names
3 100th name
3.1 Baha' ad-Din al-`Amili
3.2 Bábí and Bahá'í
4 Personal names
5 Notes
6 See also
7 External links
Origin
In one Islamic tradition, the Islamic prophet Muhammad used to call God by all His Names:
اللهم إني ادعوك بأسمائك الحسنى كلها "O Allah, I invoke You with all of Your Beautiful Names."[2]
Muhammad is also reported to have said in a famous hadith:
Verily, there are ninety-nine names of God, one hundred minus one. He who enumerates [and believes in them and the one God behind] them would get into Paradise.[3]
Of note is that this hadith does not say that there are only 99 names, but 99 names that are better than the others. This caused people to search them out in the Qur'an and Sunnah, and a list was compiled. Over time it became custom to recite the list in its entirety. While some Muslims believe that this list is mentioned by Muhammad himself, the specialist Muslim scholars argue strongly that the list was just compiled by a Muslim scholar as an addendum to the actual hadith (al-Waleed ibn Muslim). If it was only an attempt of a scholar, they are not necessarily the names proper, and other attempts may still be made. A recent scholar, Dr. Mahmoud Abdel-Razek, made an attempt of this kind and explained in detail why he differs in opinion with al-Waleed about enlisting some of the names.[4]
However, reciting the traditional names has developed into a ritual by some Muslims as an attempt to enumerate them, while most other Muslims believe that the "enumeration" is not just the act of recitation, but applying the attributes that the names suggest.
List of names
The Qur'an refers to the attributes of God as God's “most beautiful names” (Arabic: al-ʾasmāʾ al-ḥusnā) (see [Qur'an 7:180], [Qur'an 17:110], [Qur'an 20:8], [Qur'an 59:24]). According to Gerhard Böwering,
They are traditionally enumerated as 99 in number to which is added as the highest name (al-ism al-ʾaʿẓam), the supreme name of God, Allāh. The locus classicus for listing the divine names in the literature of qurʾānic commentary is [Qur'an 17:110], “Call upon God, or call upon the merciful; whichsoever you call upon, to him belong the most beautiful names,” and also [Qur'an 59:22] q 59:22-4, which includes a cluster of more than a dozen divine epithets.[5]
Islamic theology makes a distinction between the attributes of God and the divine essence.[5]
Below is a list of the 99 Names of God according to the tradition of Islam.
#
Arabic
Transliteration
Translation (can vary based on context)
Qur'anic usage
1 الرحمن Ar-Rahmān The All Beneficent, The Most Merciful in Essence, The Compassionate, The Most Gracious Beginning of every chapter except one, and in numerous other places. Name frequently used in Surah 55, Ar-Rahman.
2 الرحيم Ar-Rahīm The Most Merciful, The Most Merciful in Actions Beginning of every chapter except one, and in numerous other places
3 الملك Al-Malik The Owner, The Sovereign, The True and Ultimate King 59:23, 20:114
4 القدوس Al-Quddūs The Most Holy, The Most Pure, The Most Perfect 59:23, 62:1
5 السلام As-Salām The Peace and Blessing, The Source of Peace and Safety, The Most Perfect 59:23
6 المؤمن Al-Mu'min The Guarantor, The Self Affirming, The Granter of Security, The Affirmer of Truth 59:23
7 المهيمن Al-Muhaymin The Guardian, The Preserver, The Overseeing Protector 59:23
8 العزيز Al-Azīz The Almighty, The Self Sufficient, The Most Honorable 3:6, 4:158, 9:40, 48:7, 59:23
9 الجبار Al-Jabbār The Powerful, The Irresistible, The Compeller, The Most Lofty, The Restorer/Improver of Affairs 59:23
10 المتكبر Al-Mutakabbir The Tremendous 59:23
11 الخالق Al-Khāliq The Creator 6:102, 13:16, 39:62, 40:62, 59:24
12 البارئ Al-Bāri' The Rightful 59:24
13 المصور Al-Musawwir The Fashioner of Forms 59:24
14 الغفار Al-Ghaffār The Ever Forgiving 20:82, 38:66, 39:5, 40:42, 71:10
15 القهار Al-Qahhār The All Compelling Subduer 13:16, 14:48, 38:65, 39:4, 40:16
16 الوهاب Al-Wahhāb The Bestower 3:8, 38:9, 38:35
17 الرزاق Ar-Razzāq The Ever Providing 51:58
18 الفتاح Al-Fattāh The Opener, The Victory Giver 34:26
19 العليم Al-'Alīm The All Knowing, The Omniscient 2:158, 3:92, 4:35, 24:41, 33:40
20 القابض Al-Qābid The Restrainer, The Straightener 2:245
21 الباسط Al-Bāsit The Expander, The Munificent 2:245
22 الخافض Al-Khāfid The Abaser 95:5
23 الرافع Ar-Rāfi' The Exalter 58:11, 6:83
24 المعز Al-Mu'izz The Giver of Honour 3:26
25 المذل Al-Mu'dhell The Giver of Dishonour 3:26
26 السميع As-Samī The All Hearing 2:127, 2:256, 8:17, 49:1
27 البصير Al-Basīr The All Seeing 4:58, 17:1, 42:11, 42:27
28 الحكم Al-Hakam The Judge, The Arbitrator 22:69
29 العدل Al-`Adl The Utterly Just 6:115
30 اللطيف Al-Latīf The Gentle, The Subtly Kind 6:103, 22:63, 31:16, 33:34
31 الخبير Al-Khabīr The All Aware 6:18, 17:30, 49:13, 59:18
32 الحليم Al-Halīm The Forbearing, The Indulgent 2:235, 17:44, 22:59, 35:41
33 العظيم Al-'Azīm The Magnificent, The Infinite 2:255, 42:4, 56:96
34 الغفور Al-Ghafūr The All Forgiving 2:173, 8:69, 16:110, 41:32
35 الشكور Ash-Shakūr The Grateful 35:30, 35:34, 42:23, 64:17
36 العلي Al-'Aliyy The Sublimely Exalted 4:34, 31:30, 42:4, 42:51
37 الكبير Al-Kabīr The Great 13:9, 22:62, 31:30
38 الحفيظ Al-Hafīz The Preserver 11:57, 34:21, 42:6
39 المقيت Al-Muqīt The Nourisher 4:85
40 الحسيب Al-Hasīb The Bringer of Judgment 4:6, 4:86, 33:39
41 الجليل Al-Jalīl The Majestic 55:27, 39:14, 7:143
42 الكريم Al-Karīm The Bountiful, The Generous 27:40, 82:6
43 الرقيب Ar-Raqīb The Watchful 4:1, 5:117
44 المجيب Al-Mujīb The Responsive, The Answerer 11:61
45 الواسع Al-Wāsi' The Vast, The All Encompassing 2:268, 3:73, 5:54
46 الحكيم Al-Hakīm The Wise 31:27, 46:2, 57:1, 66:2
47 الودود Al-Wadūd The One Who Loves His Believing Slaves and His Believing Slaves Love Him 11:90, 85:14
48 المجيد Al-Majīd The All Glorious 11:73
49 الباعث Al-Bā'ith The Raiser of The Dead 22:7
50 الشهيد Ash-Shahīd The Witness 4:166, 22:17, 41:53, 48:28
51 الحق Al-Haqq The Truth, The Real 6:62, 22:6, 23:116, 24:25
52 الوكيل Al-Wakīl The Trustee, The Dependable 3:173, 4:171, 28:28, 73:9
53 القوى Al-Qawwiyy The Strong 22:40, 22:74, 42:19, 57:25
54 المتين Al-Matīn The Firm, The Steadfast 51:58
55 الولى Al-Waliyy The Protecting Friend, Patron and Helper 4:45, 7:196, 42:28, 45:19
56 الحميد Al-Hamid The All Praiseworthy 14:8, 31:12, 31:26, 41:42
57 المحصى Al-Muhsi The Accounter, The Numberer of All 72:28, 78:29, 82:10-12
58 المبدئ Al-Mubdi' The Producer, Originator, and Initiator of All 10:34, 27:64, 29:19, 85:13
59 المعيد Al-Mu'īd The Restorer, The Reinstater Who Brings Back All 10:34, 27:64, 29:19, 85:13
60 المحيى Al-Muhyi The Giver of Life 7:158, 15:23, 30:50, 57:2
61 المميت Al-Mumīt The Bringer of Death, The Destroyer 3:156, 7:158, 15:23, 57:2
62 الحي Al-Hayy The Ever Living 2:255, 3:2, 25:58, 40:65
63 القيوم Al-Qayyūm The Self Subsisting Provider of All 2:255, 3:2, 20:111
64 الواجد Al-Wājid The Perceiver, The Finder, The Unfailing 38:44
65 الماجد Al-Mājid The Illustrious, The Magnificent 85:15, 11:73,
66 الواحد Al-Wāhid The One, The Unique, Manifestation of Unity 2:163, 5:73, 9:31, 18:110
67 الاحد Al-'Ahad The One, the All Inclusive, The Indivisible 112:1
68 الصمد As-Samad The Self Sufficient, The Impregnable,
The Eternally Besought of All, The Everlasting 112:2
69 القادر Al-Qādir The All Able 6:65, 36:81, 46:33, 75:40
70 المقتدر Al-Muqtadir The All Determiner, The Dominant 18:45, 54:42, 54:55
71 المقدم Al-Muqaddim The Expediter, He Who Brings Forward 16:61, 17:34,
72 المؤخر Al-Mu'akhkhir The Delayer, He Who Puts Far Away 71:4
73 الأول Al-'Awwal The First (Alpha) 57:3
74 الأخر Al-'Akhir The Last (Omega) 57:3
75 الظاهر Az-Zāhir The Manifest, The All Victorious 57:3
76 الباطن Al-Bātin The Hidden, The All Encompassing 57:3
77 الوالي Al-Wāli The Patron 13:11, 22:7
78 المتعالي Al-Mutā'ali The Self Exalted 13:9
79 البر Al-Barr The Most Kind and Righteous 52:28
80 التواب At-Tawwāb The Ever Returning, Ever Relenting 2:128, 4:64, 49:12, 110:3
81 المنتقم Al-Muntaqim The Avenger 32:22, 43:41, 44:16
82 العفو Al-Afuww The Pardoner, The Effacer of Sins 4:99, 4:149, 22:60
83 الرؤوف Ar-Ra'ūf The Compassionate, The All Pitying 3:30, 9:117, 57:9, 59:10
84 مالك الملك Mālik-ul-Mulk The Owner of All Sovereignty 3:26
85 ذو الجلال والإكرام Dhū-l-Jalāli
wa-l-'ikrām The Lord of Majesty and Generosity 55:27, 55:78
86 المقسط Al-Muqsiţ The Equitable, The Requiter 7:29, 3:18
87 الجامع Al-Jāmi The Gatherer, The Unifier 3:9
88 الغني Al-Ghaniyy The All Rich, The Independent 3:97, 39:7, 47:38, 57:24
89 المغني Al-Mughni The Enricher, The Emancipator 9:28
90 المانع Al-Māni' The Withholder, The Shielder, the Defender 67:21
91 الضار Ad-Dārr The Distressor, The Harmer, The Afflictor 6:17
92 النافع An-Nāfi The Propitious, The Benefactor 30:37
93 النور An-Nūr The One Who Creates the Light of Belief in the Hearts of All the Believers 24:35
94 الهادي Al-Hādi The Guide 25:31
95 البديع Al-Badī The Incomparable, The Originator 2:117, 6:101
96 الباقي Al-Bāqi The Ever Enduring and Immutable 55:27
97 الوارث Al-Wārith The Heir, The Inheritor of All 15:23
98 الرشيد Ar-Rashīd The Guide, Infallible Teacher and Knower 2:256
99 الصبور As-Sabur The Patient, The Timeless. 2:153, 3:200, 103:3
[edit] 100th name
Several hadiths, which vary according to different Shi'a sects of Islam, suggest that the 100th Name will be revealed by the Mahdi.[citation needed]
Baha' ad-Din al-`Amili
According to Bahá'í scholar ‘Abdu’l-Hamíd Ishráq-Khávari, Shaykh Baha' al-Din adopted the pen name (takhallus) 'Baha' after being inspired by words of Shi'a Imam Muhammad al-Baqir (the fifth Imam) and Imam Ja'far al-Sadiq (the sixth Imam), who had stated that the Greatest Name of God was included in either Du'ay-i-Sahar or Du'ay-i-Umm-i-Davud.[6] In the first verse of the Du'ay-i-Sahar, a dawn prayer for the Ramadan, the name "Bahá" appears four times: "Allahumma inni as 'aluka min Bahá' ika bi Abháh va kulla Bahá' ika Bahí".[7]
Bábí and Bahá'í
Bahá'í sources state that the Báb fulfills the prophecy of the Mahdi, and the 100th name was revealed as "Bahá’" (an Arabic word بهاء meaning "glory, splendor" etc.), which is the root word for Bahá'u'lláh and Bahá'í. It is also known as the 'Greatest Name'.[8][6] The Báb wrote a noted pentagram-shaped tablet with 360 derivatives of the word "Bahá'" used in it.[6]
Personal names
According to Islamic tradition, a Muslim may not be given any of the 99 names of God in the exact same form. For example, nobody may be named al-Malik (The King), but may be named Malik (King). This is because of the belief that God is almighty, and no human being is the equivalent of God, and no human being will ever be the equivalent of God. Muslims are allowed to use the 99 names of Allah for themselves but should not put 'Al' at the front of them.
However the names/attributes of God can be combined with the word "‘Abd -" which means "servant/slave" (of God) and are commonly used as personal names among Muslims. For example ‘Abd ar-Raḥmān ("Servant of the Most Compassionate/the Beneficent"). The two parts of the name may be written separately (as above) or combined as one transliterated name; in such a case, the vowel transcribed after ‘Abd is often written as u when the two words are transcribed as one: e.g., Abdurrahman, Abdul'aziz, "Abdul-Jabbar," or even Abdullah ("Servant of God"). (This has to do with Arabic case vowels, the final u vowel showing the normal "quote" nominative/vocative case form: ‘abdu.)
Some Muslim people have names resembling those 99. Examples include
Ra'ouf, such as Ra'ouf Mus'ad.
Salam, such as Salam Fayyad.
Kareem, such as Kareem Abdul-Jabbar.
[edit] Notes
^ Fleming, Marrianne; Worden, David (2004). Religious Studies for AQA; Thinking About God and Morality. Oxford: Heinemann Educational Publishers. ISBN 0-435-30713-4.
^ Narrated by Ibn Majah, book of Du`a; and by Imam Malik in his Muwatta', Kitab al-Shi`r
^ Sahih Muslim, Vol. 4, no. 1410
^ Dr. Mahmoud Abdul Razek Al Radwany a professor in the faculty of Sharia at Al Azhar University, Cairo “Of the 99 Names Of Allah That We Repeat: Only 69 Are Authentic” published in the Egyptian daily, Al Ahram, in Nov 18, 2005. His objections are mostly grammatical in that a ‘name’ in Arabic must be a noun: “only 69 of those names are authenticated from the Quran and Sunnah, while 29 are not authentic in that 22 are verbs or adjectives, and 7 are 'modafa' or ‘added to.’” Islamic Forum/
^ a b Böwering, Gerhard. "God and his Attributes ." Encyclopaedia of the Qurʾān.
^ a b c Lambden, Stephen (1993). "The Word Bahá': Quintessence of the Greatest Name". Bahá'í Studies Review 3 (1). bahai-library.com/?file=lambden_quintessence_greatest_name.
^ Khadem, Dhikru'llah (March 1976). "Bahá'u'lláh and His Most Holy Shrine". Bahá'í News (540): Pp. 4-5. www.teachingandprojects.com/meansandmaterials.htm.
^ Smith, Peter (2000). "greatest name". A concise encyclopedia of the Bahá'í Faith. Oxford: Oneworld Publications. pp. p. 167-8. ISBN 1-85168-184-1.
[edit] See also
Arabic theophoric names
Basmala
Names of God
Names of God in Judaism
Names of God in Hinduism
"The Nine Billion Names of God", a short story by Arthur C. Clarke.
[edit] External links
Asmaul Husna Widget Displays a slideshow of the 99 Names of Allah in an islamic ornamental frame.
The Most Beautiful Names of Allah Gives a list of the names in English and Arabic as well as the verses in which they are found in the Qur'an.
The Beautiful Names of Allah A site containing the derivation and meanings of the 99 names. Also has audio of someone saying each one.
99 Names of Allah The names of Allah in Arabic with English meaning and benefit virtues of reciting each Ism.
The Most Beautiful Names of Allah The most beautiful names of Allah in Arabic with English transliteration and meaning.
Benefits of reciting The Most Beautiful Names of Allah The benefits of reciting the most beautiful names of Allah.
99 Names of Allah With meanings and benefits of recitation.
99 Excellent Names of Allah with references to verses where the name appears in the Qur'an.
The Most Beautiful Names of Allah with references to verses where the name appears in the Qur'an.
The 99 Names and Attributes of Allah, numbered list of names and meanings.
The beautiful names of Allah 99 names written clearly in Arabic
Oil paintings of all the 99 names of Allah Also you can view 99 names of Prophet.
99 Names of Allah 99 names of almighty God with a brief description of each name.
Asmāʼul-Husnā: The 99 Beautiful Names of Allah online book By M. R. Bawa Muhaiyaddeen
Narrated 'Adi bin Hatim (ra): Messenger of Allah (pbuh) said, "Guard yourselves against the Fire (of Hell) even if it be only with half a date-fruit (given in charity); and if you cannot afford even that, you should at least say a good word."
[Sahih Bukhari and Muslim]
Narrated 'Abu Huraira: Allah's Messenger (pbuh) said: "The prayer of a person who does Hadath (passes urine, stool or wind) is not accepted till he performs the ablution."
A person from Hadaramout asked Abu Huraira, "What is 'Hadath'?"
Abu Huraira (ra) replied, "'Hadath' means the passing of wind."
Sahih al-Bukhai, Ablutions (Wudu')
Book 4, Hadith 1
Narrated from Abu Hurairah (ra):
The Messenger of Allah (pbuh) said:
'Whoever fasts Ramadan out of faith and the hope of reward will be forgiven his previous sins."
Sunan Ibn Majah, Fasting
Book 7, Hadith 1710
Abu Abdullah Muhammad bin Salamah bin Ja’far bin ‘Ali al-Quda’i (died A.H. 454 / A.D. 1062). Shihab al-akhbar fi’-hikam wal-amthal wal-adab min al-ahadith al-marwiya ‘an al-rasul al-mukhtar , a well-known collection of Traditions, copied by the scribe ‘Ali Shirvan bin ‘Ali al-Qazwini
The Ilkhanid Kingdom, copied at the capital Sultaniyeh, during the reign of Abu Sa’id ‘Ala al-Dunya wal-din, Bahadur (reigned 1316-1335), first half of Safar 720 / 1320-21.
Arabic manuscript on paper, 9 lines to the page written in a clear and an accomplished naskhi / muhaqqaq script in black ink, gold rosettes between sentences, inner margins ruled in red ink, headings written in elegant naskhi / thuluth script within illuminated panels decorated with vegetal and floral motifs in gold, blue, and white, one double-page illuminated title-page, with interlinear “cloud” decoration incorporating hatching and three- dot motifs in blue, illuminated circular and semi-circular devices extending into the outer borders, titles within illuminated panels predominantly in gold, preceded by an illuminated shamsa painted gold with a blue and white scalloped border, fifteenth-century seal impression and a late nineteenth-century Arabic ownership inscription of Ahmad Khaled al-Naqshabandial-Aghribuzi.
This manuscript was copied within a couple years of the dismissal and execution in 1318 of the vizier Rashid ad-Din by the Ilkhanid ruler Abu Sa’id. The vizier founded a scriptorium in a suburb of Tabriz with generous funds by his patron the Ilkhanid ruler Uljaytu (reigned 1304-1316). Following his completion of a history of the Mongols ordered by Mahmud Ghazan Khan, Rashid ad-Din was commissioned by Uljaytu to write a history of the world, Jami’ al-Tawarikh, After the vizier’s execution, the scriptorium was ransacked and plundered, and most of the scribes, illuminators and artist sought work with other patrons. The calligraphy and illumination, especially the shamsa, of this manuscript bear a striking resemblance to that found in manuscripts produced in the scriptorium.
The building of Sultaniyeh, where this manuscript was produced, was started by Uljaytu’s father, Arghun, and completed by him. He made it his capital and erected his mausoleum which is still to this day considered “one of the most celebrated buildings in the whole of Persia.” Abu Sa’id was enthroned in Sultaniyeh, and this manuscript may have been commissioned for his library.
The title of the work varies, it also appears in some copies as kitab as-shuhubat fi’l-mawaiz wal-adab min hadith rasul allah sl’m. The author states that he has collected from among the sayings of the Prophet, a set of one thousand and later added another two hundred, which are simple in form and meaning and are quoted without isnad. The work is divided into babs arranged by words i.e. bab XIV according to the word kafa (enough, sufficient).
Al-Quda’i studied “Traditions” and Shafi’i law in Baghdad before moving to Fatimid Egypt where he was appointed a judge, he died in Fustat in November 1062.
This illuminated manuscript of al-Quda’i’s Shihab al-Akhbar, dated 1320/21, appears to be an early copy of the work to be found in public libraries. Brocklemann lists other copies in the British Library, London, Paris, the Vatican, the Ambrosiana Library, Milan, The Escorial, Madrid, Madras, Rabat, Tetuan, Tunis, Zaitouna,, Brussa, Cairo and Rumpur, but most of them appear to have been written in the 15th – 17th centuries. I found two fourteenth-century copies in the Chester Beatty Library, Dublin, which are dated slightly later than this manuscript, in A.H. 735 and 798 / A.D. 1335 and 1396.
Bibliography:
Arthur Arberry, Chester Beatty Library - A Handlist of the Arabic Manuscripts, Dublin, 1959, 1962 and 1964, vol. IV, p. 39, no. 3859/1; vol. V, p. 138, no. 4433; vol. VII, p. 59, no. 518.
Colin Baker (editor), Subject Guide to the Arabic Manuscripts in the British Library, London, 2001, B., Traditions, p. 46.
J. A. Boyle, The Cambridge History of Iran, vol. V, Cambridge, 1968, pp. 399-400.
Carl Brockelmann, Geschichte der Arabischen Litteratur, Brill, Leiden, New York, Koln, 1996, i. 343, suppl. 584.
Oscar Lofgren and Renato Traini, Catalogue of the Arabic Manuscripts in the Biblioteca Ambrosiana, Vicenza, 1981 and 1995, vol. II, 285 II and vol. III, 1267 IV.
Sotheby’s catalogue, Rashid al-Din’s “World History”, London, 8th July 1980.
Narrated 'Ibn `Umar: The Prophet (pbuh) said, "Amongst the trees, there is a tree, the leaves of which do not fall and is like a Muslim. Tell me the name of that tree." Everybody started thinking about the trees of the desert areas. And I thought of the of the date-palm tree.
The others then asked, "Please inform us what is that tree, O Allah's Messenger (pbuh)?"
He (pbuh) replied, "It is the date-palm tree."
Allah's Messenger (peace be upon him) said, "Whoever obeys me, obeys Allah, and whoever disobeys me, disobeys Allah, and whoever obeys the ruler I appoint, obeys me, and whoever disobeys him, disobeys me."
Sahih al-Bukhari, Vol. 9, Book 93, Hadith 1
Narrated 'Ibn 'Umar (ra): The Messenger of Allah (pbuh) said, "Were people to know of what I know about the dangers of travelling alone, no rider would travel alone at night."
[Sahih Bukhari]
Jauhi Syirik dan Kesesatan
Hadith :
Diriwayatkan daripada Abdullah bin Amr bin al-Ash r.a: “Aku pernah mendengar Rasulullah SAW bersabda: “ Allah tidak akan mengambil kembali ilmu (agama) dengan mengambilnya dari (dalam hati) manusia, tetapi mengambilnya kembali dengan kematian para ulama hingga tidak bersisa, lalu orang ramai akan mengambil orang-orang bodoh sebagai pemimpinnya yang apabila orang-orang itu bertanya kepada mereka, mereka akan memberikan jawapan-jawapan yang tidak didasarkan kepada ilmu. Maka mereka akan berada dalam kesesatan dan menyesatkan orang lain.”
(al-Bukhari)
Narrated 'Abu Hurairah (ra): The Messenger of Allah (pbuh) said, "A slave becomes nearest to his Rubb when he is in prostration. So increase supplications in prostrations."
[Sahih Muslim].
Narrated 'Anas bin Malik (ra): The Messenger of Allah (pbuh) said, "Allah is pleased with His slave who says: 'Al-hamdu lillah (praise be to Allah)' when he takes a morsel of food and drinks a draught of water."
[Sahih Muslim]
Narrated 'Jabir (Allah be pleased with him) reported Allah's Messenger (pbuh) as saying: Never does a Muslim plants a tree except that he has the reward of charity for him, for what is eaten out of that is charity; what is stolen out of that, what the beasts eat out of that, What the birds eat out of that is charity for him. (in short) none incurs a loss to him but it becomes a charity on his part.
Sahih Muslim, That Book of Masaaqah
Book 23, Hadith 4050
I seek refuge in Allah from Satan, the outcast.
In the name of Allah, the Beneficent, the Merciful.
Allah’s peace be upon Prophet Muhammad (S.A.W), the glorious Prophet of Islam, and on his Companions and his followers.
TASAWWUF
"There is no doubt that Tasawwuf is an important branch of Islam. The word itself may have been derived form the Arabic word "Soof" (Wool) or from "Safa" (cleanliness), but its foundation lies in one’s personal sincerity in seeking Allah’s nearness and trying to live a life pleasing to Him. Study of the Quran, the Hadith, and the practical life of the holy Prophet Muhammad (S.A.W) and his faithful Companions provide unmistakable support to this reality." (Hazrat Moulana Allah Yar Khan (R.A)
SUFISM, AN ESSENTIAL PART OF ISLAM
Doubts exist not only in the minds of the Muslim faithful but also among the Ulema, notably the exoteric about Tasawwuf and its votaries. Often they lead to misunderstanding, as if Shariah and Tariqah were two separate entries, or that Tasawwuf was some obscure discipline foreign to Islam, or that it was altogether above the established laws and injunctions of our Religion. To help remove these misgivings and to reassure seekers, as well as scholars, our Sheikh Hazrat Moulana Allah Yar Khan (R.A), Sheikh Silsila Naqshbandia Awaisia, wrote Al-Jamal Wal Kamal, Aqaid-O-Kamalaat Ulmai-e-Deoband, Binat-e-Rasool (S.A.W), Daamad-e-Ali (R.A), Dalael-us-Salook, Ejaad-e-Mazhab Shia, Hayat-un-Nabi (S.A.W), Hayat Barzakhia, Ilm-o-Irfan, Niffaz-e-Shariat Aur Fiqah-e-Jaferia, Saif-e-Owaisi, Shikast-e-Ahdai Hussain and Tahkeek Halal Haram books.
BIOGRAPHY
Sheikh Allah Yar Khan was born in Chakrala, a remote village of Mianwali District of Pakistan, in 1904. He completed his religious education in 1934. The very year, he met Shaykh Abdul Rahim, who took him to the shrine of Shaykh Allah Deen Madni. By Divine Will his spiritual connection was right away established with the saint of the 10th century Hijra (sixteenth century) and he started receiving spiritual beneficence. His sublime education in Sufism, signifying progressive spiritual growth and advancement, continued for about twenty-five years. In 1962 he was directed to carry out the propagation of Prophetic blessings - a noble mission that he accomplished with singular enthusiasm and devotion for a period spanning half a century. Anybody who visited him was duly rewarded with a share of spiritual bliss as per his/her sincerity and capacity. Shaykh Allah Yar Khan's mission produced men and women of deep spiritual vision and distinction.
Although Hazrat Moulana Allah Yar Khan (R.A) have lived a major portion of his life as a scholar, with the avowed mission of illuminating the truth of Islam and the negation of fallacious sects, and this would appear quite removed from Tasawwuf, yet the only practical difference between the two, namely the use of the former as a media to expound the truth, and the latter to imbue people with positive faith. Nevertheless, people are amazed that a man, who until the other day, was known as a dialectician and a preacher of Islam, is not only talking of Mystic Path, but is also claiming spiritual bonds with the veteran Sufi Masters of the Past. This amazement is obviously out of place in the view of Quranic injunction: This is the bounty of Allah which He gives to whom He wills. (62:4)
THE PURIFICATION OF THE SOUL
The purification of the soul always formed part of the main mission of the Prophets; that is, the dissemination and propagation of the Devine Message. This responsibility later fell directly on the shoulders of the true Ulema in the Ummah of the last Prophet Muhammad (S.A.W), who, as his genuine successors, have continued to shed brave light in every Dark Age of materialism and sacrilege. In the present age of ruinous confusion, the importance of this responsibility has increased manifold; of the utter neglect of Islam by Muslims has not only driven them to misery, but also grievously weakened their bonds of faith in Allah and His Prophet Muhammad (S.A.W). The decay in their belief and consequent perversion in their conduct has reached a stage that any attempt to pull them out of the depth of ignominy and the heedless chaos of faithlessness, attracts grave uncertainties and apprehensions rather than a encouraging will to follow the Shariah, to purify the soul and to reform within. The Quranic Verse: Layers upon layers of darkness… (24:40) provides the nearest expression of their present state.
SHARIAH & SUFISM
Any action against the Sunnah (Prophet’s way of life) cannot be called Sufism. Singing and dancing, and the prostration on tombs are not part of Sufism. Nor is predicting the future and predicting the outcome of cases in the courts of law, a part of Sufism. Sufis are not required to abandon their worldly possessions or live in the wilderness far from the practical world. In fact these absurdities are just its opposites. It is an established fact that Tazkiyah (soul purification) stands for that inner purity which inspires a person’s spirit to obey the holy Prophet Muhammad (S.A.W). If a false claimant of Sufism teaches tricks and jugglery, ignoring religious obligations, he is an impostor. A true Sheikh will lead a believer to the august spiritual audience of the holy Prophet Muhammad (S.A.W). If you are fortunate enough to be blessed with the company of an accomplished spiritual guide and Sheikh of Sufism, and if you follow his instructions, you will observe a positive change in yourself, transferring you from vice to virtue.
ISLAM, AS A COMPLETE CODE OF LIFE
Islam, as a complete code of life or Deen, was perfected during the life of the Holy Prophet Muhammad (S.A.W). He was the sole teacher and his mosque was the core institution for the community. Although Islam in its entirety was practiced during that blessed era, the classification and compilation of its knowledge into distinct branches like ‘Tafsir’ (interpretation of the Quran), Hadith (traditions or sayings of the holy Prophet- SAWS), Fiqh (Islamic law), and Sufism (the soul purification) were undertaken subsequently. This Deen of Allah passed from the holy Prophet Muhammad (S.A.W) to his illustrious Companions in two ways: the outward and the inward. The former comprised the knowledge defined by speech and conduct, i.e., the Quran and Sunnah. The latter comprised the invisible blessings or the Prophetic lights transmitted by his blessed self. These blessings purified the hearts and instilled in them a passionate desire to follow Islam with utmost love, honesty and loyalty.
WHAT’S SUFISM
Sufism is the attempt to attain these Barakah (Blessings). The Companions handed down Prophet Muhammad (S.A.W) teachings as well as blessings to the Taba’een. Their strong hearts were capable of infusing these blessings into the hearts of their followers. Both aspects of Islam were similarly passed on by the Taba’een to the Taba Taba’een. The compilation of knowledge and its interpretation led to the establishment of many schools of religious thought; famous four being the Hanafi, the Hanbali, the Maliki, and the Shafa'i, all named after their founders. Similarly, in order to acquire, safeguard and distribute his blessings, an organized effort was initiated by four schools of Sufism: The Naqshbandia, the Qadria, the Chishtia, and the Suharwardia. These schools were also named after their organizers and came to be known as Sufi Orders. All these Orders intend to purify the hearts of sincere Muslims with Prophetic lights. These Sufi Orders also grew into many branches with the passage of time and are known by other names as well. The holy Quran has linked success in this life and the Hereafter with Tazkiyah (soul purification). He, who purified, is successful. (87: 14) Sufi Orders of Islam are the institutions where the basics of Tazkiyah (soul purification) and its practical application are taught. They have graded programs in which every new seeker is instructed in Zikr-e Lisani (oral Zikr) and is finally taught the Zikr-e Qalbi (Remembrance in heart).
ZIKR-E QALBI
However, in the Naqshbandia Order, Zikr-e Qalbi is practiced from the very beginning. Adherence to the Sunnah (Prophet’s way of life) is greatly emphasized in this Order, because the seeker achieves greater and quicker progress through its blessings. The essence of Zikr is that the Qalb should sincerely accept Islamic beliefs and gain the strength to follow the Sunnah with even greater devotion. ‘If the heart is acquainted with Allah and is engaged in His Zikr; then it is filled with Barakaat-e Nabuwwat (Prophetic blessings) which infuse their purity in the mind and body. This not only helps in controlling sensual drives but also removes traces of abhorrence, voracity, envy and insecurity from human soul. The person therefore becomes an embodiment of love, both for the Divine and the corporeal. This is the meaning of a Hadith, “There is a lump of flesh in the human body; if it goes astray the entire body is misguided, and if it is reformed the entire body is reformed. Know that this lump is the Qalb”.’
PAS ANFAS
Recent History Khawajah Naqshband (d. 1389 CE) organized the Naqshbandia Order at Bukhara (Central Asia). This Order has two main branches – the Mujaddidia and the Owaisiah. The former is identified with Sheikh Ahmed Sirhindi, known as Mujaddid Alif Sani (literally: reviver of the second Muslim millennium), a successor to Khawajah Baqi Billah, who introduced the Order to the Indo- Pakistan sub-continent. The Owaisiah Order employs a similar method of Zikr but acquires the Prophetic blessings in the manner of Khawajah Owais Qarni, who received this beneficence from the Holy Prophet Muhammad (S.A.W) without a formal physical meeting. The Zikr employed by the Naqshbandia is ‘Zikr-e Khafi Qalbi’ (remembrance of Allah’s Name within the heart) and the method is termed ‘Pas Anfas’, which (in Persian) means guarding every breath. The Chain of Transmission of these Barakah, of course, emanates from the holy Prophet- SAWS.
SPIRITUAL BAI’AT (OATH OF ALLEGIANCE
It is necessary in all Sufi Orders that the Sheikh and the seekers must be contemporaries and must physically meet each other for the transfer of these blessings. However, the Naqshbandia Owaisiah Order goes beyond this requirement and Sufis of this Order receive these Barakah regardless of physical meeting with their Sheikh or even when the Sheikh is not their contemporary. Yet, it must be underscored that physical meeting with the Sheikh of this Order still holds great importance in dissemination of these Barakah. Sheikh Sirhindi writes about the Owaisiah Order in his book ‘Tazkirah’: ‘It is the most sublime, the most exalted, and the most effective…and the highest station of all others is only its stepping stone.’ By far the greatest singular distinction of the Naqshbandia Owaisiah Order is the honor of Spiritual Bai’at (Oath of Allegiance) directly at the blessed hands of the holy Prophet Muhammad (S.A.W).
SHEIKH HAZRAT MOULANA ALLAH YAR KHAN (R.A)
The Reviver Sheikh Allah Yar Khan was born in Chikrala, a remote village of Mianwali District of Pakistan, in 1904. He completed his religious education in 1934. The same year, he met Sheikh ‘Abdul Rahim, who took him to the shrine of Sheikh Allah Deen Madni. By Divine Will his spiritual connection was immediately established with the saint of the 10th century Hijra (sixteenth century CE) and he started receiving spiritual beneficence. His sublime education in Sufism, signifying progressive spiritual growth and advancement, continued for about twenty-five years, after which he was directed to undertake the propagation of Prophetic blessings - a noble mission that he accomplished with singular zeal and dedication for a period spanning half a century. Anybody who visited him was duly rewarded with a share of spiritual bliss commensurate with his/her sincerity and capacity. Sheikh Allah Yar Khan’s mission produced men and women of deep spiritual vision and eminence. He authored eighteen books, the most distinguished being Dalael us-Sulook (Sufism - An Objective Appraisal), Hayat-e Barzakhiah (Life Beyond Life) and Israr ul- Haramain (Secrets of the two holy Mosques). He was undoubtedly one of the most distinguished Sufi saints of the Muslim Ummah and a reviver of the Naqshbandia Owaisiah Order. He passed away on 18 February 1984 in Islamabad at the age of eighty.
THE CHAIN OF TRANSMISSION OF NAQSHBANDIA OWAISIAH
1. Hazrat Muhammad ur-Rasool Allah (Sall Allah-o Alaihi wa Sallam), 2. Hazrat Abu Bakr Siddiq (Radhi Allah-o Unho), 3. Hazrat Imam Hassan Basri (Rahmat Ullah Alaihi), 4. Hazrat Daud Tai (Rahmat Ullah Alaihi), 5. Hazrat Junaid Baghdadi (Rahmat Ullah Alaihi), 6. Hazrat Ubaid Ullah Ahrar (Rahmat Ullah Alaihi), 7. Hazrat Abdur Rahman Jami (Rahmat Ullah Alaihi), 8. Hazrat Abu Ayub Muhammad Salih (Rahmat Ullah Alaihi), 9. Hazrat Allah Deen Madni (Rahmat Ullah Alaihi), 10. Hazrat Moulana Allah Yar Khan (Rahmat Ullah Alaihi).
THE SPIRIT OR RUH
The spirit or Ruh of every person is a created reflection of the Divine Attributes and it originates in Alam-e Amar (Realm of Command). Its food is the Light of Allah or the Divine Refulgence, which it acquires from the Realm of Command through the holy Prophet Muhammad (may Allah’s choicest favors and peace be upon him), whose status in the spiritual world is like that of the sun in the solar system. The Quran refers to him as the ‘bright lamp’. Indeed, he is the divinely selected channel of all Barakah. All Exalted Messengers themselves receive these Barakah from him.
LATAIF
The human Ruh also possesses vital organs like the physical body; through which it acquires its knowledge, food and energy. These are called Lataif (singular Latifah: subtlety). Scholars of various Sufi Orders have associated them with specific areas of the human body. The Naqshbandia Owaisiah Order identifies these Lataif as follows. First - Qalb: This spiritual faculty is located within the physical heart. Its function is Zikr. Its strength increases one’s capacity for Allah’s Zikr. Second – Ruh: The site of this Latifah, which is a distinct faculty of the human Ruh, is on the right side of the chest at the level of Qalb. Its primary function is concentration towards Allah. Third – Sirri: This is located above the Qalb and functions to make possible Kashf. Forth – Khaffi: This is located above the Ruh and functions to perceive the omnipresence of Allah. Fifth – Akhfa: This is located in the middle of chest, at the centre of the first four Lataif and makes it possible for the Ruh to perceive the closeness of Allah, Who is closer to us than our own selves. Sixth – Nafs: This Latifah is located at the forehead and functions to purify the human soul. Seventh – Sultan al-Azkar: This Latifah is located at the top centre of the head and serves to absorb the Barakah of Allah into the entire body, so that every cell resonates with Zikr.
FIVE EXALTED MESSENGERS OF GOD
There are Five Exalted Messengers among the many known and unknown Messengers of Allah. They are Hazrat Muhammad, Hazrat Nuh (Noah), Hazrat Ibrahim (Abraham), Hazrat Musa (Moses), and Hazrat Esa (Jesus), peace be upon them all. Hazrat Adam is the first Prophet of Allah and the father of mankind. Each Latifah is associated with a particular Prophet. The Barakah and lights from Hazrat Adam (peace be upon him), descend on the first Latifah Qalb; its lights are reflected from the first heaven and are yellowish. The second Latifah is associated with Hazrat Nuh and Hazrat Ibrahim (peace be upon them). Its lights descend from the second heaven and appear as golden red. The lights descending upon the third Latifah are from Hazrat Musa (peace be upon him) and are white. One the fourth Latifah, the lights of Hazrat Esa (peace be upon him) descend from the fourth heaven and are deep blue. The fifth Latifah receives its Barakah directly from the holy Prophet Muhammad (may Allah’s choicest favors and peace be upon him). The lights associated with this Latifah are green, descend from the fifth heaven, and overwhelm all the first four Lataif. The Lights descending upon the sixth and seventh Lataif are the Divine Lights, whose color and condition cannot be determined. These are like flashes of lightening that defy comprehension. If Allah blesses a seeker with Kashf, he can observe all of this. The vision is slightly diffused in the beginning, but gradually the clarity improves.
SULOOK
Stages of the Path After all seven Lataif of a seeker have been illuminated with Divine Lights through Tawajjuh of the Sheikh and his Ruh has acquired the ability to fly, the Sheikh initiates its journey on the sublime Path of Divine nearness. The Path is known as Sulook, and its stages are not hypothetical imaginations but real and actually existing stations on the spiritual Path. These are also referred to as Meditations, because a seeker mentally meditates about a station while his/her Ruh actually ascends towards it. The first three stations that form the base of whole Sulook are described as; Ahadiyyat, a station of Absolute Unity of Divinity. It is above and beyond the seven heavens. It is so vast a station that the seven heavens and all that they encompass are lost within Ahadiyyat as a ring is lost in a vast desert. Its lights are white in color. Maiyyat station denotes Divine Company, ‘He is with you, wherever you might be.’ This station is so vast that Ahadiyyat along with the seven heavens beneath are lost within it as a ring is lost in a desert. Its lights are green in color. Aqrabiyyat station denotes Divine Nearness, ‘He is nearer to you than your life- vein.’ Again, Aqrabiyyat is vast as compared to Maiyyat in the same proportion. Its lights are golden red and are reflected from the Divine Throne. It is indeed the greatest favor of Almighty Allah that He blesses a seeker with an accomplished Sheikh, who takes him to these sublime stations. The final station that a seeker attains to during his/her lifetime becomes his/her Iliyyeen (blessed abode) in Barzakh and his/her Ruh stays at this station after death.
ZIKR
Why is Zikr Necessary for Everyone? Allah ordains every soul in the Quran to Perform Zikr. This not only means reciting the Quran and Tasbeeh but also Zikr-e Qalb. It is only through Zikr-e Qalbi that Prophetic Lights reach the depths of human soul and purify it from all vice and evil. Zikr infuses a realization of constant Divine Presence and a seeker feels great improvement in the level of sincerity and love towards Allah and the holy Prophet- SAWS. Such levels of sincerity, love and feelings of Divine Presence can never be obtained without Zikr. It would be a mistake to believe that Zikr may be a requirement only for the very pious and virtuous people. Zikr provides the Prophetic blessings which are in effect the life line of every human soul. It transforms even the most corrupted humans into virtuous souls by bringing out the best in them. The fact is that Zikr is the only way to achieve true contentment and satisfaction in life. The holy Quran has pointed to this eternal fact that it is only through Zikr Allah that hearts can find satisfaction. Such satisfaction and peace are the ultimate requirements of every person, regardless of religion, race and ethnicity. Practicing Zikr regularly removes all traces of anxiety and restlessness, and guides the human soul to eternal bliss and peace.
KHALIFA MAJAZEEN
Hazrat Moulana Allah Yar Khan (R.A), during his life time in 1974, presented a nomination list to Prophet Muhammad (S.A.W), during Maraqba, of expected Khalifa Majazeen for Silsila Naqshbandia Awaisia. Prophet Muhammad (S.A.W) approved some names, deleted some of the names, and added down the name of Major Ghulam Muhammad as also Khalifa Majaaz of Silsila Naqshbandia Awaisia (which was not previously included in the list)
The approved names at that time included:
1. Mr. Muhammad Akram Awan Sahib,
2. Mr. Sayed Bunyad Hussain Shah Sahib,
3. Mr. Major Ahsan Baig Sahib,
4. Mr. Col. Matloob Hussain Sahib,
5. Mr. Major Ghulam Muhammad Sahib of Wan Bhachran Mianwali,
6. Mr. Molvi Abdul Haq Sahib,
7. Mr. Hafiz Abdul Razzaq Sahib,
8. Mr. Hafiz Ghulam Qadri Sahib,
9. Mr. Khan Muhammad Irani Sahib,
10. Mr. Maolana Abdul Ghafoor Sahib,
11. Mr. Syed Muhammad Hassan Sahib of Zohb.
These Majazeen were authorized to; held Majalis of Zikar (Pas Anfas) in their respective areas, arrange Majalis of Zikar in neighboring areas, train them on the way of Sulook, prepare them for Spiritual Bai’at (Oath of Allegiance), and present them to Sheikh Hazrat Moulana Allah Yar Khan for Spiritual Bai’at at the Hand of Prophet Muhammad (S.A.W), in the life of Hazrat Moulana Allah Yar Khan (R.A), and were all equal in status as Khalifa Majaaz of Hazrat Moulana Allah Yar Khan (R.A).
Presently we are following Hazrat Major ® Ghulam Muhammad Sahib, Khalifa Majaaz of Hazrat Moulana Allah Yar Khan (R.A).
Abu Abdillah Muhammad bin Salamah bin Ja’far bin ‘Ali al-Quda’i (died A.H. 454 / A.D. 1062). Shihab al-akhbar fi’-hikam wal-amthal wal-adab min al-ahadith al-marwiya ‘an al-rasul al-mukhtar , a well-known collection of Traditions, copied by the scribe ‘Ali Shirvan bin ‘Ali al-Qazwini
The Ilkhanid Kingdom, copied at the capital Sultaniyeh, during the reign of Abu Sa’id ‘Ala al-Dunya wal-din, Bahadur (reigned 1316-1335), first half of Safar 720 / 1320-21.
Arabic manuscript on paper, 9 lines to the page written in a clear and an accomplished naskhi / muhaqqaq script in black ink, gold rosettes between sentences, inner margins ruled in red ink, headings written in elegant naskhi / thuluth script within illuminated panels decorated with vegetal and floral motifs in gold, blue, and white, one double-page illuminated title-page, with interlinear “cloud” decoration incorporating hatching and three- dot motifs in blue, illuminated circular and semi-circular devices extending into the outer borders, titles within illuminated panels predominantly in gold, preceded by an illuminated shamsa painted gold with a blue and white scalloped border, fifteenth-century seal impression and a late nineteenth-century Arabic ownership inscription of Ahmad Khaled al-Naqshabandial-Aghribuzi.
This manuscript was copied within a couple years of the dismissal and execution in 1318 of the vizier Rashid ad-Din by the Ilkhanid ruler Abu Sa’id. The vizier founded a scriptorium in a suburb of Tabriz with generous funds by his patron the Ilkhanid ruler Uljaytu (reigned 1304-1316). Following his completion of a history of the Mongols ordered by Mahmud Ghazan Khan, Rashid ad-Din was commissioned by Uljaytu to write a history of the world, Jami’ al-Tawarikh, After the vizier’s execution, the scriptorium was ransacked and plundered, and most of the scribes, illuminators and artist sought work with other patrons. The calligraphy and illumination, especially the shamsa, of this manuscript bear a striking resemblance to that found in manuscripts produced in the scriptorium.
The building of Sultaniyeh, where this manuscript was produced, was started by Uljaytu’s father, Arghun, and completed by him. He made it his capital and erected his mausoleum which is still to this day considered “one of the most celebrated buildings in the whole of Persia.” Abu Sa’id was enthroned in Sultaniyeh, and this manuscript may have been commissioned for his library.
The title of the work varies, it also appears in some copies as kitab as-shuhubat fi’l-mawaiz wal-adab min hadith rasul allah sl’m. The author states that he has collected from among the sayings of the Prophet, a set of one thousand and later added another two hundred, which are simple in form and meaning and are quoted without isnad. The work is divided into babs arranged by words i.e. bab XIV according to the word kafa (enough, sufficient).
Al-Quda’i studied “Traditions” and Shafi’i law in Baghdad before moving to Fatimid Egypt where he was appointed a judge, he died in Fustat in November 1062.
This illuminated manuscript of al-Quda’i’s Shihab al-Akhbar, dated 1320/21, appears to be an early copy of the work to be found in public libraries. Brocklemann lists other copies in the British Library, London, Paris, the Vatican, the Ambrosiana Library, Milan, The Escorial, Madrid, Madras, Rabat, Tetuan, Tunis, Zaitouna,, Brussa, Cairo and Rumpur, but most of them appear to have been written in the 15th – 17th centuries. I found two fourteenth-century copies in the Chester Beatty Library, Dublin, which are dated slightly later than this manuscript, in A.H. 735 and 798 / A.D. 1335 and 1396.
Bibliography:
Arthur Arberry, Chester Beatty Library - A Handlist of the Arabic Manuscripts, Dublin, 1959, 1962 and 1964, vol. IV, p. 39, no. 3859/1; vol. V, p. 138, no. 4433; vol. VII, p. 59, no. 518.
Colin Baker (editor), Subject Guide to the Arabic Manuscripts in the British Library, London, 2001, B., Traditions, p. 46.
J. A. Boyle, The Cambridge History of Iran, vol. V, Cambridge, 1968, pp. 399-400.
Carl Brockelmann, Geschichte der Arabischen Litteratur, Brill, Leiden, New York, Koln, 1996, i. 343, suppl. 584.
Oscar Lofgren and Renato Traini, Catalogue of the Arabic Manuscripts in the Biblioteca Ambrosiana, Vicenza, 1981 and 1995, vol. II, 285 II and vol. III, 1267 IV.
Sotheby’s catalogue, Rashid al-Din’s “World History”, London, 8th July 1980.
a white has no superiority over a black nor a black has any superiority over white except by piety and good action.
Prophet Muhammad S.A.W
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Picture was taken by another person,I modified,suits for this hadees...hope the owner will not mind....
JazakAllah khair...
Imam Hussain Ibn Ali (AS) the third Imam.
Second son of Fatima (SA) and Ali (AS) Hussain (AS) was born on 3rd Shabaan, 4th year of Hijri (10.1.626 AD) When he was born the Holy Prophet was given the news of the birth of his 2nd grandson. He arrived at the house of his daughter, took the little baby in his arms, said the Azan and Iqamah in his ears. People around the Prophet saw tears in his eyes. Fatimah asked what was the reason for this, he told her that this boy of hers will achieve martyrdom, but consoled her by adding that God will create a nation who will mourn Hussain till the Day of Judgement. Another famous saying of the Prophet at the same time became synonymous with the name of his grandson Hussain. “Hussian-o-Minni wa Ana Minul Hussain”. Hussain is from me and I am from Hussain. One can explain this Hadith that Hussain, being the grand son of the Prophet was from him biologically. How a grandfather was from his grand son needs to be explained. Prophets of God speak spiritually rather than materially. He was talking about Islam the Deen he was assigned by God to propagate God's religion.. He was for Islam and his whole life was for Islam and its establishment on earth. Any break in this mission would subvert this mission which was the purpose of his creation. The message of the Holy Prophet in this saying was that Hussain will, in some near future save this mission from destruction, hence the very purpose of his being will be saved by the sacrifice of his grandson. He was giving the news of a future occurrence. The story of Kerbala unfolds.
SHAH USTO HUSSAINO BADSHAH USTO HUSSAIN
DEEN UATO HUSSAINO DEEN PANAH USTO HUSSAIN.
SURDAD,NADAD DUST DUR DUESTE YAZID,
HAQQA KE BENAYE LA ILAH HUSTO HUSSAIN.
Hussain is the king , indeed he is the king of kings,
Hussain is Deen and also the protector of Deen,
He gave his head but not his hand of allegiance in the hand of Yazid.
Indeed he was the founder (Like his grandfather) of the concept of One God.
This quartet of Shah Moinuddin Chishty Ajmeri is the exact meaning of the Hadith of “Hussaino Minni” as mentioned above.Imam Hussain(AS) has saved Islam from oblivion by offering his timely sacrifice to draw the line of demarcation between Truth and Falsehood, between good and evil, between Right and Wrong, that after this event in Kerbala in 61 Hijri, no one inside or outside Islam dare to challenge the truth of the Holy Qur'an or try to subvert its meanings.
The story of Kerbala begins with the birth of Hussain. The Holy Prophet had shown affection and love for his grandson as any grandfather should show,but there was something more positive and profound in this love. Several times when Hussain entered the mosque as a small child the Holy Prophet will put him in his lap and tell his companions that this is Hussain, look at him and remember him. The Prophet’s insistence to remember Hussain shows that those who will forget this event will cause trouble in Islam.
It was just seven years of his life with his grandfather that the Holy Prophet died and soon after,Hussain’s mother Hazrat Fatima (SA) also died.. The next 25 years of his life in Madinah was with his father Ali,his brother Hasan and many other brothers and sisters in the family. He grew up to be loved by the companions of the Holy Prophet. During the period of 2nd Khilafat-e-Rasheda, Omar Ibne Khattab had always shown his love and respect for Hussain. Whenever Hussain entered the mosque, the Caliph would let him sit beside him and tell the companions to listen to what this young man says. They all valued his advice even at that young age. His main activity in Madinah was to see that the people there know true Islam. He also managed the Trust set up by his father, to help the poor of the city by giving them food and many necessities of life. This was the true Islamic Welfare State in progress where every hungry mouth must have food, every naked person must have clothes and a shelter over his head.
Apart from administering the Trust set up by his father Ali (AS), Hussain's(AS) main occupation during these 25 years in Madina was to teach the newly converted muslims real Islam through the Qora'an and Sunnah of the Prophet. He has performed Hajj 24 times during this period. He has also travelled to Yemen and most of the southern part of Hejaz and Najd. It is clear that he did not take any part in any of the expeditions by the muslim forces under the directions of the three Kholafa.
After the death of the 3rd Caliph Osman, Husain’s father Ali(AS) was compelled by the people of Madinah overwhelmingly to take the reigns of power. Ali(AS) was reluctant and waited for three days before accepting the mantle of worldly power along with the authority of Imamah. (see life of Imam Ali )(AS). Circumstances changed rapidly and within the first 6 month of Ali’s Khilafat he had to leave Madinah for Basra and the battle of Jamal took place. We see that Hussain(AS) who took no part in any battles before, was a commander of Ali’s forces in this first battle under his father’s leadership. Fighting began and ended in just one day, the battle was over, Ali(AS) performed funeral prayers on dead of both sides and buried them. Victors and vanquished were treated the same way. Hazrat Ayesha was returned to Madina under the escort of her brother Muhammad Ibne Abibakr and 40 other men. She repented her participation in the battle all her life and never forgave Talha and Zubair who deceived her into this battle against Ali(AS). She also realized that the true instigator of this battle was Muawiya under whose directions both Talha and Zubair started this whole adventure against the legitimately elected Caliph of Islam. It was to destabilize the power base of Islam which was the Khilafat of Ali(AS). When he did not succeed in this he began other tactics to do thsame. His bands of soldiers raided many parts of Iraq to burn and loot villages and destroy communities. Ali(AS) had no choice but to prepare for battle with Muawiya. The battle of Siffin took place in the 2nd year of Ali’(AS) Khilafat and Hussain(AS) took full part. He was the commander of a garrison of 10,000 men along with his elder brother Hasan(AS) and Muhammad (Hanafiya). It was Ali’s practice to put his other son Muhammad-e-Hanafiya in the forefront and save the lives of these two grandsons of the Prophet. Nevertheless they took full part in these battles and fought with great bravery.
The 3rd battle during the Khilafat of Ali (AS) was the battle of Nehrwan fought against the Khawarij. This was also over in just one day with total defeat of Khawarij. Ali (AS) returned to Kufa and the main administration of the Islamic Welfare State began. Both brothers were the chief administrators of this Welfare State where they would seek out those poor adestitute within the state and provide them with the necessities of life. While living with his father in Kufa, Hussain (AS) visited various northern part of the Islamic State. One story goes to say that he visited Azerbaijan and part of Iran of that time.
Four years and 10 months of his father’s Khilafat were over quickly and his life with his elder brother Hasan(AS) began in Madina. They still have the Trust state which was established by his father and both brothers administered it jointly. Hussain (AS) visited Makka and performed Hajj 9 times during the life time of his brother. After the martyrdom his brother Hasan (AS) Hussain (AS) took the mantle of Imamat and spiritual guidance of the Ummah. It is during this period that during one of his journeys to Makka for pilgrimage, his famous Duas (Supplication) of Arafah became famous. This is a Dua which at the place of Arafat during the Hajj ritual that Imam recited and many pilgrims heard it and instantly memorised it as was the practice of the people of that time. Qur'an was also memorised in the same manner and many Sermons of Imam Ali(AS) were also memorised by people. This Dua of Arafa became famous because of its deep insight into the realms of spirituality of Islam and its total dependence upon Allah’s Will and Power. This also gives insight into the reasons why Imam Hussain(AS) left Makka for Kerbala. The following extract shows this feeling of the Imam towards reform of the Umma of his grandfather,
“O’God: you know that our struggle, moves, protests, and campaigns have not been, and are not, for the sake of rivalry and for obtaining power, neither are they for the sake of personal ambition nor for wordly ends, nor for the purpose of accumulating wealth and acquiring wordly advantages. “ Then what is their purpose? Imam states the purpose in these words.
“To establish the landmarks of Your Deen, to make reforms manifest in Your lands, so that the oppressed among Your servants may have security, and Your laws, which have been suspended and cast into neglect, may be reinstated.”
Further on in this same Dua the Imam calls upon his creator to show his total dependence upon Him.
O’He, upon whom I called when I was sick and He healed me, when naked, He clothed me, when hungry He fed me, when thirsty He gave me drink, when abased He exalted me, when ignorant, He gave me knowledge, when alone He provided companion, when away from home He returned me home, when empty handed He enriched me, when in need of help He helped me, when rich He took not from me”. This kind of complete dependence upon God which is the Hallmark of Islamic teachings, was taught by the Imam to the people of Madinah and Makka, and the whole of Hejaz he visited..
Once a baduin asked Imam what is the best thing to do. Imam replied,” Belief in God”. He asked again, what is the best means of deliverance from destruction, Imam said,”Trust in God”.The man asked,what is man’s ornament, Imam replied,” knowledge associated with intelligence”. The man insisted, if this be not available, what then, Imam replied,” Wealth accompanied with generosity”. What if this be out of reach, Imam said, “Poverty allied with patience”.What if this be not practicable?, Imam smiled and said, let the lightening consume the man to ashes. He then gave whatever money he had with him to fulfil his needs.
It was in the month of Rajab 60 Hijri that Moawiya died and his son Yazid succeeded his father on the throne of the Arab Empire with Damascus as its capital.Moawiya in his cleverness had told Yazid that” whatever you do when you become ruler after my death, do not ask Hussain Ibne Ali for the oath of allegiance. Leave him where he is and you will have no problems.” But Yazid in his arrogance of power did not bother to remember the wishes of his father. The very first thing he did was to write a letter to his Governor in Madinah informing him of his succession to the throne of his father and ordering him to take the Oath of Allegiance from Hussain Ibne Ali (AS). Yazid realized that although he had full temporal power and is the virtual ruler of the Arab Empire, but he has no spiritual strength unless the grandson of the Prophet accepts him as such. People in Makka and Madinah would still regard Hussain(AS) as their leader if only spiritually. Walid Ibne Ataba the Governor of Madinah receives this letter on 26th of Rajab 60 Hijri. It was dusk and people were getting ready for Maghrib prayers. Walid immediately sent a messenger to Imam’s house and called him to the palace.Imam realised the seriousness of the situation and took his brothers and sons with him. When they arrived at the gate of the palace Imam asked to stay outside and wait and only enter the gates when they hear Imam speak loudly.After these instructions Imam entered the palace. There was Walid sitting in his high chair with Merwan Ibnul Hakam by his side. Imam asked, “What is the matter that I was called at this hour”. Walid mentioned Moawiya’s death, Yazid’s accession to the throne and the demand for Imam’s oath of allegiance.Imam replied that this is not the matter which can be done in the solitude of the palace, let this matter be brought before the people of Madinah next day in the mosque of the Prophet. Imam stood up to leave while Merwan who was listening to this conversation did not like it and warned Walid that if he lets Hussain go he will loose him. Take the oath now or cut his head off as Yazid suggested in his letter. Imam after hearing this remark from Merwan told Walid loudly,”A person like me would not give the oath of allegiance to a person like Yazid who had violated all tenets of Islam”.As Imam said these words loudly, his brothers and sons entered the palace and they all left safely.
Imam realised after consulting his friends and relatives that the life of peace for them in Madinah was over.
A question is asked sometimes,that why Imam Hussain(AS) had not chosen to come to terms with Yazid as his elder brother,Imam Hasan(AS) had done earlier while dealing with Moawiya. The question does not take into account the difference in the situations of the two brothers. Ali (AS) as the Imam left his elder son the mantle of Imamat which he at the time of his death passed it on to his brother Imam Hussain(AS). Imam Hasan(AS) had also been installed as the Caliph. Finding that Moawiya had succeeded in,secrertly, sowing the seeds of discord and dissent among the muslims, and had induced the feeling of great insecurity by undermining the machinery for the maintenance of peace, law and order, Imam Hasan(AS) had deemed it expedient to enter into a treaty with him under which the Imam abdicated in favour of his adversary only the adjuncts of wordly power. He did not dissociate himself from the spiritual primacy at all and continued to be the spiritual leader and the Imam of the Ummah.
Second point which is equally important is that when Yazid enforced his oath of allegiance over the muslims, he insisted the people must swear allegiance to him which was totally different from the oath of allegiance of Kholafae Rashidoon. Previously they swore the oath of allegiance that the Khalifa should rule according to the verdict the Qoran and the Sunnah of the Prophet. But Yazid’s impertinence and arrogance made it an abject acknowledgement by the swearer that he was the slave (ABD) of Yazid who would dispose off his life, property and offspring in any manner deemed fit. One of the companions of the Prophet in Madinah named Ibn Rabia Al Aswad was prepared to swear allegiance to Yazid in accordance with the old practice but refused to swear allegiance in the form proposed. He was summarily executed. This happened inside the city of Madinah.
Where then was there any point in Imam Hussain(AS) trying to make up to Yazid. This is where Imam Hussain(AS) found himself placed in circumstances which were markedly different from those which confronted his elder brother who had abdicated only his temporal power in favour of Moawiya for the restoration of peace and order on the domain of Islam. This kind of oath was entirely out of question for Imam Hussain(AS) to accept. This would have totally degradedIslam as ordained in the Qoran and as it was practised by the Prophet of Islam. When settlement with Yazid being wholly out of question, the only alternative course open to Imam Hussain(AS) was to oppose Yazid to save and protect the values of Islam from further degradation and to protect the faith itself from destructive inroads of pre-Islamic revivalism. He could, however, have entertained no illusions about the kind of support he could hope to enlist for himself in any conflict with Yazid. The exceedingly unhappy position in which his elder brother had found himself through the treacherous withdrawal of the support given to him in his confrontation with Moawiya,Imam Hussain(AS) therefore thought of entirely new strategy of war with Yazid, for in any case war it had to be. He made no attempt to meet Yazid’s military might with his own martial strength. He build no hopes on numerical strength for the success of his cause which was entirely the cause of Islam and saving Islamic values. Imam decided to battle with Yazid on the spiritual plane, to oppose Yazid’s might with his nobility of character, confront power with powerlessness, meet multitudes with want of material support and defy oppression with suffering and martyrdom.
The proof of this line of thought became so clear in Imam Hussain’s sermons and letters to his brother Muhammad-e-Hanafiya when the Imam was leaving Makka for Iraq.
Imam, after leaving Madinah in the month of Rajab, stayed in Makka for about 5 months. It was in the month of Zilhijja 60 Hijri when he noticed that there were Yazid’s soldiers in Makka in the garb of Ahram to kill the Imam inside the Masjidul Haram. Imam changed the rituals of Hajj into Umra and decided to leave Makka. The date was 8th of Zilhijja 60 Hijri. When people saw the Imam leaving before completing the Hajj they began to ask questions as to why he was leaving in such a hurry. Some doubted his motives, saying that he might be leaving Makka for Iraq to confront Yazid and take power into his hands.To quell these doubts he left a letter with his brother Muhammad-e-Hanafiya which clearly states his purpose of leaving Makka. He wrote in the letter, “I have not come out to stir emotions, to play with discontentment, to provoke dissension or to spread oppression. I wish to bring the Umma back to the path of Amr-bil-Ma’arouf and Nahyi Unil Munker. I wish to bring them back to the path of my grandfather the Messenger of Allah and of my father Ali Ibne Abi Talib”.
The momentous journey of Imam Hussain(AS) begins from Makka towards an unknown destination which eventually ended at Kerbala.
The Map on the next page showing the Route of Imam Hussain (AS) from Makka to Kerbala was prepared by the writer of this book in 1984 and was presented at the Imam Hussain Seminar organised by the Muhammadi Trust. This map has been regarded as a pioneering effort and a land mark in Islamic history. The journey which began from Makka on the 8th of Zilhijja 60 Hijri ended in Kerbala on 2nd of Muharram 61 Hijiri and took about 22 days in all. Imam stopped at 14 places on his way to Kerbala. He met various people and delivered various sermons. What the Imam talked about to these people he met and said in his sermons at various places reflects the true motives he had in his mind. The names of these places Imam passed were mentioned in history books but their exact locations were not traceable in modern geographical maps. After searching in the archives of the British Museum Library a map of 9th Century Hijri was found in which all these names were clearly shown.
The reader will see in the following pages the exact map of Hejaz and Iraq of that time and the exact route the Imam and his Caravan took in 60 Hijiri.
Map of Hejaz and Iraq showing the Route of Imam Hussain from Makka to Kerbala.
There were 14 places in all where the Imam was known to have passed during this journey.
The first place was called Saffah. Here the Imam stayed for the night. The next morning when he was preparing to leave for his next Manzil that he met the famous poet Farazdaq who was coming from Iraq and was going to Makka for pilgrimage. When he learnt that Imam was proceeding for Iraq he tried to persuade him not to go there. Imam asked Farazdaq about the conditions in Kufa and the poet replied,” Peoples hearts are with you but their swords are against you.” Imam told him,”Allah does what he wishes, I leave it to Him who proposes the just cause”. Farazdaq left the place for Makka and Imam’s caravan proceeded towards its next Manzil. The 2nd Manzil was Dhatul - Irq. Here the Imam stayed the night. Here he met Abdullah Ibn Jaafar who was Imam’s cousin and husband of his sister Hazrat Zainab. Abdullah brought his two sons Aun and Muhammad to accompany the Imam.Abdullah also tried to persuade the Imam to postpone his journey and return to Madina. But Imam replied,” my destiny is in the hands of Allah” These words which mention his destiny were repeated at many places during this journey and clearly indicate that he had a mission in his mind and he was proceeding towards that mission without fail.
The 3rd stage in the Imam’s journey was the small town called Batn-ur-Rumma. From here the Imam sent a letter to one of his friends in Kufa asking about the situation there. Qais Ibn Mushahir took the letter for the Imam. He also met Abdullah Ibn Mutee who was also coming from the troubled land of Iraq. He also tried to persuade the Imam not to proceed any further. He said that Kufans were not faithful to anyone -” Al Kufi La Yufi “- they could not be trusted. But Imam continued with his fateful journey with the same words that his destiny is in the hands of Allah.
The 4th Stage of Imam’s journey took him to Zurud. This was a small town just over the hills of Hejaz separating from the province of Najd. From here the mountains change into arid desert. At this place Imam met Zohair Ibne Qain. Zohair, until that time, was not the follower of Ahlul-bayt. He was undecided and considered himself as a person in middle not able to decide which side was the right one. Imam saw Zohair’s tent pitched in the distant and sent his emissary with a note. Zohair read the note, realized for the first time in his life that time for decision to chose the right path has arrived. Something happened to him inside that has changed his entire life. What was written in the note is not clear, but Zohair told his friends to take his wife and children back to his tribal lands, and he himself set out to join the Imam and his caravan.
Here it is important to mention that when the Imam was leaving Makka he was trying to persuade the hoards of people who wanted to come out with him, to go back to their homes.. Imam was telling them that there is no reward of wordly goods at the end of the journey. But at the same time he wrote letters to some people inviting them to accompany him to the end of his journey. One of them was Zohair as mentioned above. Imam wrote another letter to his childhood friend Habib Ibn Mazahir al -Asadi in Kufa inviting to join him in his journey of destiny. Habib was an old companion of the Prophet, was much o then the Imam. Some historians mention Habib’s age at 82.
Another important point worth mentioning here is that these additional people invited by the Imam were each from different tribes of Arabia. Out of total number of 72 male warriors with the Imam, 18 were from his own family, all descendents of Abu Talib. But rest of the martyrs were from all places and all creeds, almost from all Islamic lands of that time. There were men from Sham (Syria), from Jaba el Amul (Lebanon), from Armenia, from Azerbaijan, from Yemen, Abysiniya and Egypt. It appears that Imam was taking special care that whoever is martyred with him on the Day of Ashura comes from different tribes and different lands, different culture and creed so that the message reaches all corners of the Islamic lands through their relatives and friends.
The 5th stage of Imam’s journey was a small town called Zabala. Here the Imam learnt from two tribesmen coming from Kufa, about the death of Hazrat Muslim Ibn Aqeel. Imam uttered the words,”InnLillahe wa Inna Ilaihe Rajeoon”, loudly that all around him hear these words and know that something momentous has happened. When all his companions gathered around him he said,”Indallah Nahtasib Unfosana”, which means that before God we all are accountable to our actions and deeds”. Asadi Tribesmen tried to dissuade the Imam from proceeding any further, but to no avail. He told his companions of the death of his cousin Hazrat Muslim. In a very touching way he told Hazrat Muslim’s 4 year daughter of the death of his father. He called her, put her on his lap and gave her a pair of ear rings to put on. She asked why? then she replied herself, it looks like that her father has died and that she is an orphan now. Imam hugged her, consoled her and told her that he will look after her in place of her father. There was a commotion inside the ladies camp as they all realised that Kufa cannot be their destiny any longer. They also learnt that with Hazrat Muslim, his two small children and his friend Hani were also killed along with many friends of Ahlulbayt. Hoards of tribesmen who were still with the Imam's party left him as they all realized for sure that there was not going to be a war for victory over Yazid but the purpose was something else. By this 5th stage only about 50 people were left with the Imam and many of them were women and children.
Imam left Zabala and arrived at Batn-e-Aqiq at his 6th Manzil. Here the Imam met a man from the Tribe of Akrama who told him that Kufa was not a friendly town, that Yazid’s army has surrounded this garrison town, no one was allowed to leave or enter the town. But Imam carried on toward his destiny.
The 7th Manzil was Sorat. Imam stayed the night here and in the morning after Fajr prayer he asked his companions to store as much as water as possible in all possible containers and sheep skins they had. The Wells were underground, and the Imam’s companions filled all possible containers, jars, sheepskins with water. The next day they arrived at a place called Sharaf. While the Imam was passing from this valley that one of his companions called out that he could see the approach of any army through the dust storm. Imam asked for a safe place, preferably a hill at their back. A guide took them near a hill where Imam asked everyone to dismount while kept the hill at their back. The name of the place was Zuhasm. It was here that Imam met Hur’s army of 1000 men. They were coming from Kufa and appeared to be without water for sometime. Imam asked his companions to give them water in spite of the fact that they were hostile to Imam’s party. Everyone drank to their fill, even horses and camels drank. One soldier was so thirsty that he was unable to drink the water himself and the Imam went to him and poured water in his mouth. Hurr who was the leader of that brigade from Kufa came to the Imam and wanted to get hold of the reins of his horse to which Imam replied not to be impertinent. Hur then refrained from doing that, but told the Imam he will take him to Kufa under escort to which Imam did not agree. While they were discussing these matters that the time for the Zohr arrived and all of them, friends and enemy alike stood behind the Imam to complete their prayers. After the prayers Imam told Hurr and his soldiers that he had received many letters from Kufa inviting him to go there as an Imam and guide in all matters religious or secular. The actual words of Imam’s Khutba as mentioned by Tabari is as follows.
“ O’people of Kufa, you sent me delegations and wrote me letters that you had no Imam and that I should come to unite you and lead you in the way of God. You replied that we Ahlulbayt are more qualified to govern your affairs than those who claim things to which they had no rights and act unjustly., But if you have changed your mind, have become ignorant of our Rights and have forgotten your promises, than I shall turn back”.
But the Imam and his companions were denied by Hur’s soldiers to turn back. Imam did not wish to go to Kufa now, and Hur’s army did not want them to return to Madina. So a compromise was reached by both parties to bye- pass Kufa and turn towards north. Imam and his party was leading and the Hur’s army was behind them. In two days journey they arrived at a place called Baiza.
Baiza was the 10th Manzil. At Baiza Imam delivered his most memorable sermon. History recorded this sermon fully. The words of this sermon clearly indicate the very purpose of the Imam for leaving Makka and his reasons of opposing the oath of allegiance to Yazid.He said,
O’People,The Prophet of Islam has said that if a believer sees a tyrannical ruler transgressing against Allah and his Messenger and oppressing people, but does nothing by word or action to change the situation, then it will be just for God to place him where he deservingly belongs. Do you not see to what low level the affairs have come to.., do you not observe that truth has not adhered and falsehood has no limits. And as for me, I look upon death but a means of attaining martyrdom. I consider life among the transgressors an agony and an affliction”.
This Khutba of the Imam at Baiza is a landmark in history. This was 60 Hijri, about 681 AD. Twelve hundred years later in Gettesburg Abraham Linclon delivered a speech in which he said, “ To suffer in silence while they should protest makes cowards of men”. These words of Lincoln reflect exactly what Imam said some over 1200 years ago that oppressors and transgressors from the true path of justice will emerge all the time. If there remains no one on earth to object over their transgressions that they will go unchecked. One should always point out to these tyrants of the Right path of justice. This is the lesson we should all learn from Imam Hussain (AS).
The next Manzil was Uzaibul Hajanat. Here Imam stayed away from the escorting army of Hur. He met Trimmah bin Adi. After having known about the Kufan abandonment of his envoy Hazrat Muslim, it became clear that Imam had no hope of support or even survival in Kufa. Nevertheless, he refused an offer of safety extended to him by Trimmah bin Adi. Ibn Adi was the leader of a powerful Tribe of Adi in the area. He pleaded the Imam to accept his offer of 20,000 armed soldiers from his Tribe to help him if he wishes to go to Kufa to fight with the army of Yazid. Adi even offered the Imam and his small entourage to a hideout in the Tribal hills away from Kufa. But Imam rejected all such offers of safety and indulgence in war.Imam replied to Ibn Adi,”Allah will bless you and your people for your good intentions. I cannot go from my word.Things are destined”. It is clear from this reply that the Imam was fully aware of the impending dangers he and his family and friends would face if he continues with his journey without any help from outside forces. He had a certain strategy and plan in his mind to bring about a revolution in the conscience of the Muslim Ummah. He did not mobilise military support which he could easily have mustered in Hedjaz, nor did he try to exploit whatever physical strength was available to him. On the othand he was discouraging any such suggestions of an army to fight physically.
Imam’s twelvth Manzil was Qasre- Bani Maqatil. It was evident here that Kufa was no more his destination. As Hur did not want him to leave for anywhere else, a compromise was reached and they bye passed Kufa and took a new route. Resting in the heat of the afternoon, Imam uttered a sentence which is said in circumstances when someone hears of death. His elder son Ali Akber came forward and enquired about this sentence. Imam replied that while he was half a sleep he saw in his dream that some one was shouting loudly that this caravan was destined towards death. Ali Akber asked, are we not on the Right Path. An unusual question so it seems. But when the Imam replied that they were indeed on the Right Path, his son’s reply was again typical of this family of the Prophet. Father, when we are on the Right Path,” we have no worries whether death takes us or we fall upon death”. The young son of the Imam was satisfied as long as their Paths were Right. Death meant nto them for they were fully aware that death of this kind trans forms into the glory of martyrdom.
Their Thirteenth Manzil was Nainawah. At this place a messenger from Ibn Ziad the Governor of Kufa came to meet the army of Hur and told them not to leave the Imam and his party under any circumstances. The battered Caravan passed through Ghaziriyah and arrived at a place by the river Banks of the Euphretes. Imam asked the name of this place and he was told the name “KERBALA”. Imam replied, this is the place of Kerbin-wa-bala, i.e. the place of torture and pain. Let us stop here, Imam ordered to dismount. We have reached our destination. Tents were pitched near the River Bank. The date was 2nd of Muharram 61 Hijiri (3rd October 681 AD).
Hurr’s soldiers surrounded the Imam’s camp. but no one knew what was going to happen until two days later on the 4th of Muharram that another contingent of 4000 men arrived from Kufa. The next day Shimr arrived with another 10,000 men to fight an army of about 40 people, among them were men of over 80 and children of 13 and 11 and even a 6 month old baby, the youngest son of the Imam who was only a month old when Imam left Madina in the Month of Rajab 5 months ago. Shimr ordered the Imam and his entourage to leave the River Bank and pitch their tents away from it. Imam’s brother Abbas and others refused,but Imam told them to move the tents. The tents were moved about 200 yards away from the River Bank and the river was immediately occupied by the soldiers of Yazid newly arrived from Kufa.
Next day 7th, All water supply was stopped for the Imam’s party and soon the cry of thirst heard from the children in the camp. ~Whatever water they would have stored was finished within a day and by the 8th there was no water left in the camp. In the scorching heat of the desert even a few hours without water was impossible yet for three days these people were without water. On the afternoon of the 9th, Yazid’s army moved forward in a formation of attack. Imam was informed and he sent Abbas and Ali Akber to enquire about this. The reply was that orders were from Kufa to commence fighting and finish off with the family of the Prophet. Imam asked them to give them a stay of one night for they all wished to spend their last night in meditation and prayers to God. The night was dark and horrible, flickering lights from the Camp of the Imam was showing few people busy in prayers. The sound of their prayers in unison was coming out of the camp as if Honey bees were busy to build their nest. Whereas on the enemy side music and dancing had gone on all night. Many soldiers from Yazid’s army saw this difference and realised in awe who was on the path of God and who was not. Some soldiers slipped away from Yazid’s camp towards the Imam’s camp knowing fully well that if fighting started the next morning they would surely perish. About 30 such people moved to Imam’s camp. Imam held a meeting of his battered and thirsty companions and told them that the enemy wanted only his life. They have no animosity with any one else. When no one moved Imam asked that the candles should be put off, in case some of them were ashamed to show themselves running away from the Imam. The Imam also said that he was taking away the burden of the Oath of allegiance from them and made them free to go. “Take few of my relations with them” But when the candles were lit again, all were there, no one moved. One of the older companions named Muslim Ibn Awsajah came forward and declared that they were all one solid rock to fight for the Imam. If they were killed 70 times and then were made alive again they would still prefer to achieve martyrdom with the Imam rather than live with the oppressive rulers like Yazid.
Morning appeared and before Sunrise Ali Akber gave the Azan and all of them completed their morning prayers behind their Imam.
Imam made his brother Abbas as the flag bearer of the tiny army of 70 persons in all when all of a sudden two more soldiers defected from Yazid’s army. One was Hur who was the leader of the contingent who brought the Imam’s party to Kerbala and also his son. Both of them arrived with their hands tied to apologise to the Imam for what they had done and asked his permission to fight for them and become first martyrs. Imam did not give orders to commence fighting until arrows came from the enemy camp. Then Hur went out to fight. Overwhelmed by the numbers on the other side, he soon died.His son went and he also died. Then one by one each companion of the Imam went and died until Zohr time when Saeed ibn Abullah al Bijilly came forward and informed the Imam that it was prayer time for Zohr. Battle was raging, arrows were coming towards the Imam’s camp, how could they have formed lines for prayers. But they stood in single foil to perform their last prayers while two companions of the Imam Saeed and Zohair stood in front of this line to hold back all the arrows that were coming towards them. Once the Imam finished the last words of the prayers these two soldiers died of exhaustion. The Last of the companions of the Imam died and only the relatives remained. First to go was Imam’s son Ali Akber who fought bravely but thirst for three days was the most important factor in the fall of these martyrs. He was also killed and then Imam’s nephew Qasim went and was killed. Then four of his brothers, Osman, Jafar, Abullah and Abbas were killed. Imam then brought his 6 month old son Ali Asgher. He brought him in his arms under the shade of his cloak. He told the audience, "this baby has not done any harm to you. He is thirsty, give him some water." The Commander of Yazid’s army ordered Hurmula who was the best marksman to kill the baby. Hurmulah pulled the bow and the arrow killed the baby instantly. Imam brought the baby near the camp, informed his mother of the martyrdom of the baby. He then buried the baby in the sand. Afterwards Imam himself went for battle. But before that he introduced himself again that he was the grand son of the Prophet in case anyone had any doubts about him and that his guilt was only to refuse to accept the Oath of allegiance of the Tyrannical ruler Yazid.The enemy was thirsty for the blood of the Imam, they were blind in their eagerness to kill the last of the family of the Prophet. They fell upon his injured and tired body like blood hounds and soon the Imam was also killed. The battle ended in one day.
The evening of the 10th was the darkest for the women and children of the family of the Prophet. Camps were set alight and burnt, their possessions were looted. It was Late at night while they were huddled together waiting for further tortures from the enemy side, that they saw the wife of Hur coming towards them with food and water. They were hungry and thirsty but none of them was keen to take anything, not even the youngest of the children. Imam Hussain’s youngest daughter Sakina took the tumbler of water and ran towards the open field. Her aunt Zainab asked where was she running to and she replied, her little brother Ali Asgher was thirsty, she wastaking some water for him, not knowing that little Ali Asgher was already dead, being the victim of Hurmula’s arrow.
Night passed and the morning came with more pain and grief when they saw that the bodies of the enemy were buried but the grand son of the Prophet with all his sons and brothers and companions lie unburied on the desert sand. The Women and children were taken prisoners with the ailing son of Imam, the 22 year old Ali, leading this battered caravan towards Kufa as the Imam of the family. He was now the 4th Imam.
The Bodies of these Martyrs were buried on 3rd day by tribesmen of Bani Asad, guided by the fourth Imam who was with them miraculously while in prison in Kufa.
article courtesy
www.hadith.net/english/ahl-al-bayt/emam-3.htm
Al-Husayn ibn 'Ali Sayyidu'sh-Shuhada
(Peace be Upon him)
Name: al-Husayn.
Title: Sayyidu'sh-Shuhada'.
Agnomen: Abu 'Abdillah.
Father' s name: 'Ali Amir al-Mu'minin.
Mother's name:Fatimah (Daughter of the Holy Prophet).
Birth: In Medina on Thursday, 3rd Sha'ban 4 AH.
Death: Martyred in Karbala' (Iraq) at the age of 57, on Friday, 10th Muharram 61 AH and buried there.
In the House of the Holy Prophet, which presented the best image of both the worlds - the heaven and the earth- a child who benefited humanity as if he was a Divine Impression reflecting the earth, was born on one of the nights of the month of Sha'ban. His father was Imam 'Ali, the best model of kindness towards his friends and the bravest against the enemies of Islam, and his mother was Hadrat Fatimah, the only daughter and child of the Holy Prophet, who had as universally acknowledged, inherited the qualities of her father. Imam Husayn, is the third Apostolic Imam. When the good news of his birth reached the Holy Prophet, he came to his daughter's house, took the newly-born child in his arms, recited adhan and iqamah in his right and left ears respectively, and on the 7th day of his birth, after performing the rites of 'aqlqah, named him al-Husayn, in compliance with Allah's command. 'Abdullah ibn 'Abbas relates: "On the very day when Imam Husayn was born, Allah ordered angel Gabriel to descend and congratulate the Holy Prophet on His Behalf and on his own.
While descending, Gabriel passed over an island where the angel Futrus had been banished due to his delay in executing a commission assigned by Allah. He was deprived of his wings and expelled to the island where he remained for several years praying and worshipping Allah and asking for His forgiveness. "When the angel Futrus saw Gabriel, he called out, ' Where are you going, O Gabriel?' To this he replied, ' Husayn, the grandson of Muhammad is born, and for this very reason Allah has commanded me to convey His congratulations to His Apostle.' Thereupon, the angel said, ' Can you carry me also along with you? May Muhammad recommend my case to Allah.' Gabriel took the angel along with him, came to the Holy Prophet, offered congratulations to him on behalf of Allah and himself and referred the case of the angel to him.
The Holy Prophet said to Gabriel, 'Ask the angel to touch the body of the newly-born child and return to his place in Heaven.' On doing this, the angle re-obtained his wings instantly and praising the Holy Prophet and his newly- born grandson, ascended towards the Heaven. Hasan and Husayn, the two sons of the Holy Imam 'Ali ibn Abi Talib and Hadrat Fatimah, our Lady of Light, were respected and revered as the 'Leaders of the Youths of Paradise' as stated by the Holy Prophet. The Holy Prophet Muhammad, peace be Upon him and his progeny, had openly prophesied that the faith of Islam would be rescued by his second grandson Husayn, when Yazid, son of Mu'awiayh, would endeavour to destroy it. Yazid was known for his devilish character and brutish conduct. He was known as the most licentious of men. The people having known and understood the character of Yazid, formed a covenant by which Mu'awiyah could not appoint Yazid as his successor. This undertaking was given by Mu'awiyah to Imam Hasan from whom Mu`awiyah had snatched power. Mu'awiyah violated this undertaking and nominated Yazid who succeeded his father. Immediately as he came to power, Yazid began acting in full accordance with his known character. He started interfering in the fundamentals of the faith and practiced every vice and wickedness freely with the highest degree of impunity and yet held himself out as the successor of the Holy Prophet, demanding allegiance to himself as the leading guide of the faith.
Paying allegiance to Yazid was nothing short of acknowledging the devil as Cod. If a divine personality like the holy Imam Husayn had agreed to his authority, it would be actually recommending the devil to humanity in place of Cod. Yazid demanded allegiance from the Holy Imam Husayn, who could have never agreed to it at any cost. The people fearing death and destruction at the hands of the tyrant had yielded to him out of fear. Imam Husayn said that come what- ever may, he would never yield to the devil in place of God and undo what his grandfather, the Holy Prophet had established. The refusal of the Holy Imam to pay allegiance to this fiend, marked the start of the persecution of the Holy Imam. As a result he had retired to Medina where he led a secluded life. Even here he was not allowed to live in peace, and was forced to seek refuge in Mecca where also he was badly harassed, and Yazid plotted to murder him in the very precincts of the great sanctuary of Ka'bah.
In order to safeguard the great sanctuary, Imam Husayn decided to leave Mecca for Kufah just a day before tile haj (pilgrimage). When asked the reason for the mysterious departure from Mecca foregoing the pilgrim- age which was only the next day Imam Husayn said that he would perform this year's pilgrimage at Karbala', Offering the sacrifice not of any animals, but of his kith and kin and some faithful friends. He enumerated the names of his kith and kin who would lay down their lives with him in the great sacrifice at Karbala'. The people of Kufah getting tired of the tyrannic and satanic rule of Yazid, had written innumerable letters and sent emissaries to Imam Husayn to come over and give them guidance in faith. Although Imam
Husayn knew the ultimate end of the invitations, he as the divinely chosen Imam could not refuse to give the guidance sought for. When the Holy Imam with his entourage had reached karbala', his horse mysteriously stopped and would not move any further. Upon this the holy Imam declared: "This is the land, the land of sufferings and tortures." He alighted from his horse, and ordered his followers to encamp there saying: Here shall we be martyred and our children be killed. Here shall our tents be burned and our family arrested. This is the land about which my grandfather the Holy Prophet had foretold, and his prophecy will certainly be fulfilled."
On the 7th of Muharram water supply to the lmam's carnp was cut and the torture of thirst and hunger started. the holy Imam's camp consisted of ladies, innocent children including babies and some male members of the Holy prophet's family; along with a small band of some faithful friends of Imam Husayn who had chosen to die with the Holy Imam, fighting against the devil for the cause of Allah.
* * *
The Day of 'Ashura (10th of Muharram):
At dawn the Imam glanced over the army of Yazid and saw 'Umar ibn Sa'd ordering his forces to march to- wards him. He gathered his followers and addressed them thus: "Allah has, this day, permitted us to be engaged in a Holy War and He shall reward us for our martyrdom. So prepare yourselves to fight against the enemies of Islam with patience and resistance. O sons of the noble and self-respecting persons, be patient ! heath is nothing but a bridge which you must cross after facing trials and tribulations so as to reach Heaven and its joys. Which of you do not like to go from this prison (world) to the lofty palaces (Paradise ) ? " Having heard the Imam's address, all his companions were overwhelmed and cried out, "O our Master! We are ail ready to defend you and your Ahlu 'I-hayt, and to sacrifice our lives for the cause of Islam." Imam Husayn sent out from his camp one after an- other to fight and sacrifice their lives in the way of the Lord. Lastly, when all his men and children had laid down their lives, Imam Husayn brought his six-month old baby son 'Ali al-Asghar, and offering him on his own hands, demanded some water for the baby, dying of thirst. The thirst of the baby was quenched by a deadly poisoned arrow from the brute's forces, which pinned the baby's neck to the arm of the helpless father. At last when the six-month old baby also was killed, Imam Husayn addressed Allah: "O Lord! Thy Husayn has offered in Thy way whatever Thou hath blessed him with. Bless Thy Husayn, O Lord! with the acceptance of this sacrifice.
Everything Husayn could do till now was through Thy help and by Thy Grace." Lastly, Imam Husayn came into the field and was killed, the details of which merciless slaughter are heart rending. The forces of Yazid having killed Imam Husayn, cut and severed his head from his body and raised it on a lance. The severed head of the Holy Imam began glorifying Allah from the point of the lance saying, 'Allahu Akbar'. "All glory be to Allah Who is the Greatest!" After the wholesale, merciless and most brutal slaughter of the Holy Imam with his faithful band, the help- less ladies and children along with the ailing son of Imam Husayn, Imam 'Ali Zaynu 'l-'Abidin, were taken captives.
* * *
Some Sayings of the Holy Prophet During his Lifetime with Reference to Imam Husayn:
1. Hasan and Husayn are the Leaders of the Youths of Paradise.
2. Husayn is from me and I am from Husayn, Allah befriends those who befriend Husayn and He is the enemy of those who bear enmity to him.
3. Whosoever wishes to see such a person who lives on earth but whose dignity is honoured by the Heaven- dwellers, should see my grandson Husayn.
4. O my son! thy flesh is my flesh and thy blood is my blood; thou art a leader, the son of a leader and the brother of a leader; thou art a spiritual guide, the son of a spiritual guide and the brother of a spiritual guide; thou art an Apostolical Imam, the son of an Apostolical Imam and the brother of an Apostolical Imam; thou art the father of nine Imams, the ninth of whom would be the Qa'im (the last infallible spiritual guide).
5. The punishment inflicted on the murderer of Husayn in Hell would be equal to half of the total punishment to be imposed on the entire sinners of the world.
6. When the Holy Prophet informed Hadrat Fatimah of the martyrdom in store for his grandson, she burst into tears and asked, "O my father ! when would my son be martyred?" "In such a critical moment," replied the Holy Prophet, "When neither I nor you, nor 'ALI would be alive." This accentuated her grief and she inquired again, "Who then, O my father, would commemorate Husayn's martyrdom? " The Holy Prophet said, "The men and the women of a particular sect of my followers, who will befriend my Ahlul-Bayt, will mourn for Husayn and commemorate his martyrdom each year in every century."
Ibn Sa'd narrates from ash-Sha'bi:
Imam 'Ali, while on his way to Siffin, passed through the desert of Karbala', there he stopped and wept very bitterly. When interrogated regarding the cause of his weeping, he commented that one day he visited the Holy Prophet and found him weeping. When he asked the Apostle of Allah as to what was the reason which made him weep, he replied, "O 'ALI, Gabriel has just been with me and informed me that my son Husayn would be martyred in Karbala', a place near the bank of the River Euphrates. This moved me so much that I could not help weeping."
Anas ibn Harith narrates:
One day the Holy Prophet ascended the pulpit to deliver a sermon to his associates while Imam Husayn and Imam Hasan were sitting before him. When his address was over, he put his left hand on Imam Husayn and raising his head towards Heaven, said: "O my Lord! I am Muhammad Thy slave and Thy Prophet, and these two are the distinguished and pious members of my family who would fortify my cause after me. O my Lord! Gabriel has in- formed me that my son Husayn would be killed. O my Lord! bless my cause in recompense for Husayn's martyrdom, make him the leader of the martyrs, be Thou his helper and guardian and do not bless his murderers."
Sir Muhammad Iqbal says:
Imam Husayn uprooted despotism forever till the Day of Resurrection. He watered the dry garden of freedom with the surging wave of his blood, and indeed he awakened the sleeping Muslim nation. If Imam Husayn had aimed at acquiring a worldly empire, he would not have traveled the way he did (from Medina to Karbala'). Husayn weltered in blood and dust for the sake of truth. Verily he, therefore, became the bed-rock (foundation) of the Muslim creed; la ila ha illai Allah (There is no god but Allah).
Khwaja Mu'inu 'd-Din Chishti says:
He gave his head, but did not put his hand into the hands of Yazid. Verily, Husayn is the foundation of la ila ha illa Allah. Husayn is lord and the lord of lords. Husayn himself is Islam and the shield of Islam. Though he gave his head (for Islam) but never pledged Yazid. Truly Husayn is the founder of "There is no Deity except Allah."
Brown in his A Literary History of Persia writes:
As a reminder, the blood-stained field of Karbala' where the grandson of the Apostle of God fell at length, tortured by thirst and surrounded by the bodies of his murdered kinsmen, has been at any time since then sufficient to evoke, even in the most lukewarm and heedless, the deepest emotion, the most frantic grief and the exaltation of spirit before which pain, danger, and death shrink to unconsidered trifles. Yearly, on the tenth day of Muharram, the tragedy is rehearsed in Persia, in India, in Turkey, in Egypt, wherever a Shi'ite community or colony exists; . . . As I write it all comes back; the wailing chant, the sobbing multitudes, the white raiment red with blood from self inflicted wounds, the intoxication of grief and sympathy.
Allamah Tabatabai writes:
Imam Husayn (Sayyidu sh- Shuhada', "the lord among martyrs"), the second child of 'ALI and Fatimah, was born in the year 4 A H, and after the martyrdom of his brother, Imam Hasan Mujtaba, became Imam through Divine Command and his brother's will. Imam Husayn was Imam for a period of ten years, all but the last six months coinciding with the caliphate of Mu'awiyah. Imam Husayn lived under the most difficult outward conditions of suppression and persecution. This was due to the fact that, first of all, religious laws and regulations had lost much of their weight and credit, and the edicts of the Umayyad government had gained complete authority and power. Secondly, Mu'awiyah and his aides made use of every possible means to put aside and move out of the way the Household of the Prophet and the Shi'ah, and thus obliterate the name of 'Ali and his family. And above all, Mu'awiyah wanted to strengthen the basis of the caliphate of his son, Yazid. who because of his lack of principles and scruples was opposed by a large group of Muslims.
Therefore, in order to quell all opposition, Mu'awiyah had undertaken newer and more severe measures. By force and necessity Imam Husayn had to endure these days and to tolerate every kind of mental and spiritual agony and affliction from Mu'awiyah and his aides-until in the middle of the year 60 AH, Mu'awiyah died and his son Yazid took his place. Paying allegiance (bay'ah) was an old Arab practice which was carried out in important matters such as that of kingship and governmentship. Those who were ruled, and especially the well-known among them, would give their hand in allegiance, agreement and obedience to their king or prince and in this way would show their support for his actions. Disagreement after allegiance was considered as disgrace and dishonour for a people and, like breaking an agreement after having signed it officially, it was considered as a definite crime. Following the example of the Holy Prophet, people believed that allegiance, when given by free will and not through force, carried authority and weight. Mu'awiyah had asked the well-known among the people to give their allegiance to Yazid, but had not imposed this request upon Imam Husayn.
He had especially told Yazid in his last will that if Husayn refused to pay allegiance he should pass over it in silence and overlook the matter, for he had understood correctly the disastrous consequences which would follow if the issue were to be pressed. But because of his egoism and recklessness, Yazid neglected his father's advice and immediately after the death of his father ordered the governor of Medina either to force a pledge of allegiance from Imam Husayn or send his head to Damascus. After the governor of Medina informed Imam Husayn of this demand, the Imam, in order to think over the question, asked for a delay and overnight started with his family toward Mecca. He sought refuge in the sanctuary of God which in Islam is the official place of refuge and security. This event occurred toward the end of the month of Rajab and the beginning of Sha'ban of 60 AH. For nearly four months Imam Husayn stayed in Mecca in refuge. This news spread throughout the Islamic world. On the one hand many people who were tired of the iniquities of Mu'awiyah's rule and were even more dissatisfied when Yazid became caliph, corresponded with Imam Husayn and expressed their sympathy for him. On the other hand, a flood of letters began to flow, especially from Iraq and particularly the city of Kufah, inviting the Imam to go to Iraq and accept the leadership of the populace there with the aim of beginning an uprising to overcome injustice and iniquity. Naturally, such a situation was dangerous for Yazid.
The stay of Imam Husayn in Mecca continued until the season for pilgrimage when Muslims from all over the world poured in groups into Mecca in order to perform the rites of the hajj. The Imam discovered that some of the followers of Yazid had entered Mecca as pilgrims (hajj) with the mission to kill the Imam during the rites of hajj with the arms they carried under their special pilgrimage dress (Ehram). The Imam shortened the pilgrimage rites and decided to leave. Amidst the vast crowd of people he stood up in a short speech announced that he was setting out for Iraq. In this short speech he also declared that he would be martyred and asked Muslims to help him in attaining the goal he had in view and to offer their lives in the path of God. On the next day he set out with his family and a group of his companions for Iraq. Imam Husayn was determined not to give his allegiance to Yazid and knew full well that he would be killed.
He was aware that his death was inevitable in the face of the awesome military power of the Umayyads, supported as it was by corruption in certain sectors, spiritual decline, and lack of will power among the people, especially in Iraq. Some of the outstanding people of Mecca stood in the way of Imam Husayn and warned him of the danger of the move he was making. But he answered that he refused to pay allegiance and give his approval to a government of injustice and tyranny. He added that he knew that wherever he turned or went he would be killed. He would leave Mecca in order to preserve the respect for t}abuse of God and not allow this respect to be destroyed by having his blood spilled there.
While on the way to Kufah and still a few days journey away from the city, he received news that the agent of Yazid in Kufah had put to death the representative of the Imam in that city and also one of the Imam's determined supporters who was a well-known man in Kufah. Their feet had been tied and they had been dragged through the streets. The city and its surroundings were placed under strict observation and countless soldiers of the enemy were awaiting him. There was no way open to him but to march ahead and to face death. It was here that the Imam expressed his definitive determination to go ahead and be martyred; and so he continued on his journey. Approximately seventy kilometers from Kufah in a desert named Karbala', the Imam and his entourage were surrounded by the army of Yazid. For eight days they stayed in this spot during which the circle narrowed and the number of the enemy's army increased. Finally the Imam, with his Household and a small number of companions were encircled by an army of thirty thousand soldiers. During these days the Imam fortified his position and made a final selection of his companions. At night he called his companions and during a short speech stated that there was nothing ahead but death and martyrdom.
He added that since the enemy was concerned only with his person he would free them from all obligations so that anyone who wished could escape in the darkness of the night and save his life. Then he ordered the lights to be turned out and most of his companions, who had joined him for their own advantage, dispersed. Only a handful of those who loved the truth about forty of his close aides and some of the Banu Hashim remained. Once again the Imam assembled those who were left and put them to a test. He addressed his companions and Hashimite relatives, saying again that the enemy was concerned only with his person. Each could benefit from the darkness of the night and escape the danger. But this time the faithful companions of the Imam answered each in his own way that they would not deviate for a moment from the path of truth of which the Imam was the leader and would never leave him alone. They said they would defend his Household to the last drop of their blood and as long as they could carry a sword. On the ninth day of the month the last challenge to choose between "allegiance or war" was made by the enemy to the Imam. The Imam asked for a delay in order to worship overnight and became determined to enter battle on the next day.
On the tenth day of Muharram of the year 61(680) the Imam lined up before the enemy with his small band of followers, less than ninety persons consisting of forty of his companions, thirty some members of the army of the enemy that joined him during the night and day of war, and his Hashimite family of children, brothers, nephews, nieces and cousins. That day they fought from morning until their final breath, and the Imam, the young Hashimites and the companions were all martyred. Among those killed were two children of Imam Hasan, who were only thirteen and eleven years old; and a five-year-old child and a suckling baby of Imam Husayn. The army of the enemy, after ending the war, plundered the haram of the Imam and burned his tents. They decapitated the bodies of the martyrs, denuded them and threw them to the ground without burial.
Then they moved the members of the haram, all of whom were helpless women and girls, along with the heads of the martyrs, to Kufah. Among the prisoners there were three male members: a twenty-two years old son of Imam Husayn who was very ill and unable to move, namely, 'Ali ibn al-Husayn, the fourth Imam; his four years old son, Muhammad ibn 'Ali, who became the fifth Imam; and finally Hasan al-Mujtaba, the son of the second Imam who was also the son-in-law of Imam Husayn and who, having been wounded during the war, lay among the dead. They found him near death and through the intercession of one of the generals did not cut off his head. Rather, they took him with the prisoners to Kufah and from there to Damascus before Yazid. The event of Karbala', the capture of the women and children of the Household of the Prophet, their being taken as prisoners from town to town and the speeches made by the daughter of 'Ali, Zaynab, and the fourth Imam who were among the prisoners, disgraced the Umayyads.
Such abuse of the Household of the Prophet annulled the propaganda which Mu'awiyah had carried out for years. The matter reached such proportions that Yazid in public disowned and condemned the actions of his agents. The event of Karbala' was a major factor in the overthrow of Umayyad's rule although its effect was delayed. It also strengthened the roots of Shi'ism. Among its immediate results were the revolts and rebellions combined with bloody wars which continued for twelve years. Among those who were instrumental in the death of the Imam not one was able to escape revenge and punishment.
Anyone who studies closely the history of the life of Imam Husayn and Yazid and the conditions that prevailed at that time, and analyses this chapter of Islamic history, will have no doubt that in those circumstances there was no choice before Imam Husayn but to be killed. Swearing allegiance to Yazid would have meant publicly showing contempt for Islam, something which was not possible for the Imam, for Yazid not only showed no respect for Islam and its injunction but also made a public demonstration of impudently treading under foot its basis and its laws. Those before him, even if they opposed religious injunctions, always did so in the guise of religion, and at least formally respected religion. They took pride in being companions of the Holy Prophet and the other religious figures in whom people believed.
From this it can be concluded that the claim of some interpreters of these events is false when they say that the two brothers, Hasan and Husayn, had two different tastes and that one chose the way of peace and the other the way of war, so that one brother made peace with Mu'awiyah although he had an army of forty thousand while the other went to war against Yazid with an army of forty. For we see that this same Imam Husayn, who refused to pay allegiance to Yazid for one day, lived for ten years under the rule of Mu'awiyah, in the same manner as his brother who also had endured for ten years under Mu'awiyah, without opposing him. It must be said in truth that if Imam Hasan or Imam Husayn had fought Mu'awiyah they would have been killed without there being the least benefit for Islam. Their deaths would have had no effect before the righteous appearing policy of Mu'awiyah, a competent politician who emphasized his being a companion of the Holy Prophet, the "scribe of the revelation," and "uncle of the faithful" and who used every stratagem possible to preserve a religious guise for his rule. Moreover, with his ability to set the stage to accomplish his desires he could have had them killed by their own people and then assumed a state of mourning and sought to revenge their blood, just as he sought to give the impression that he was avenging the killing of the third caliph. (Shl'ite Islam)
al-Imam al-Husayn ibn 'Ali, peace be Upon him, said:
Beware of your apologies; for a true believer does not sin and does not have to apologize, whereas the hypocrite commits sins everyday and apologizes everyday.
When other people turn to you in need, consider it a favour of Allah. Do not be wearied of this favour, or it will move on to someone else.
Experience enhances the intellect.
* * *
The one, who can afford to perform the #Qurbani but does not perform it, should not come near our Eid-Gah [i.e., an open ground designated for Eid Salah]. (Sunan Ibn Majah, vol. 3, pp. 529, Hadis 3123)
SAYINGS (HADITH) OF PROPHET MUHAMMAD (Sallallaahu alaihi wa sallam)
The one who neglect the prayers will receive Fifteen punishments from Allah.
Six punishments in this lifetime
Three while dying
Three in the grave &
Three on the Day of Judgment.
Continued from: flickr.com/photos/42093313@N00/51724658100/in/dateposted-...
And overall: He, himself, is a witness upon his own denial and ungratefulness and his shirk, the association of others with Allah and his oppression, until the time that effect of his transgressions appear upon his self.”
On my way to Lahore my driver who was now leaving spent the hours spilling beans on other staff while I sat in the car dumbfounded. When I returned, I didn’t say a word to the guilty parties. I changed some things around, they reacted with guilt. I ignored it. Working somewhere or not was entirely someone’s prerogative. As difficult as my life might be for a little when a trained person left, anyone new could be taught anything. It wasn’t rocket science! Inside the house was harder than outside but far from impossible.
Still, I was amazed anger had not risen in me yet. Or even disappointment. The person in question had worked for my mother when I was a child and for me for the last several years. I thanked God for that absence in my prayers. Then the next day I spent too much time thinking of what I wanted to say and when was the appropriate timing for it. So much time that I knew a whispering had entered my breast and my nafs had taken flight with it.
On the third day back in the morning I received an email from a friend’s husband in Scotland and in it was hadith below something he had painted.
عَنْ أَنَسِ بْنِ مَالِكٍ عَنْ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ
يَسِّرُوا وَلَا تُعَسِّرُوا وَبَشِّرُوا وَلَا تُنَفِّرُوا
The Prophet of Allah (peace be upon him) said,
“Make things easy for people and don’t make them difficult for them. Give them happiness and don’t give them cause to turn away.”
And that was it! I thought about the Friends of God who were given that status because they were bestowed a gaze; the gaze of The Beloved (peace be upon him) in their following of him that was perfect. The hadith lifted my heart. I hadn’t had the conversation with the staff yet.
It also made me think of my “loved ones” who were nowhere to be found. If I were to be truthful I knew this much. That when they did appear I wanted them to feel humiliation. It wasn’t in revenge for the humiliation they made me feel but everything that came to my mind that I wanted to say was, ultimately, harsh, even if spoken softly, gravely, thoughtfully. It was a layer of deception upon a layer of deception.
The morning I read the hadith I played table tennis in the park for the first time after the village. The weather was glorious although a tad windy. Still, the game was spectacular. My coach and I always played a best of seven in the end. On my best days, I got a game off him. On this day, I beat him 4-3. I was literally jumping up and down on the court while he made jokes that he was the butt of.
While walking to the car I mentioned the whole staff debacle to Shaan. I worded my words super carefully, knowing extremely well from past experience that the moment I uttered a negative word, I would lose him. I came at him from all angles. I was pleasant in my tone, that part was natural, because I wasn’t angry as such. Mostly still in a state of surprise. Each time Shaan said the same thing back to me.
“It’s not a big deal, Ma’am.” I hated that he was still calling me that. “They all work hard. They get tired. I will try to be a good kid and make things easier for them.”
It wasn’t even about him! I tried to tell him that but that’s all he seemed to focus on. And I realized what was happening. I told him someone was acting like a nut, spinning out of control with their tongue and his response was that if there was a way for him to make their life easier, he would attempt it.
Shaan played out the hadith in three minutes, the one I was swooning over a couple of hours earlier and entirely unable to put any of which into practice. That disconnect between what appeals to my heart and my incapability to actually do it stuns me.
It was reiterated for me how Shaan was a gift for my heart, one that I will never know what I did to deserve. He shows and speaks and does what I read and listen and write about. I guess the Powers that be of the Universe decided it was the only way something might actually penetrate my being. I had to see it.
Through my New Yorkers in the village, I had been seeing the appearances of patterns in the new generations. Most prominently I was reading about Gen Z through their eyes. The peculiarities were fascinating. For instance and I quote from the section Talk of the Town:
“Gen Z considers emojis to be millennial.
Periods (full-stops in the East) in a text are microaggressions.
In the ever increasing spectrum of sexuality are now “skoliosexuals.” (I didn’t have time to Google that.)
One in six Gen Z adults now identifies as L.G.B.T.
Almost everyone in a high school cast on HBO is queer. (But I remember that started with Glee a decade ago).
Gen Z don’t want to be pigeon holed or categorized but they also want to be labeled and identified correctly.”
Hmmmmm.
“In their generation, there is an increasing prevalence of what is called ‘main character syndrome,’ in which teens behave in a way which causes their peers to say, ‘You’re not the main character.’”
Ok, so at least we establish, everyone’s, in some way or another, on a show in their head!
I wondered what that meant for Gen-Zers in the context of the hadith that made me think about my niece even more than I did otherwise;
''Learning something during one's youth is like engraving in stone,
and learning something when one is old is like writing on the surface of water.’’
There was also nothing that was going to be illegal as far as drugs. Which was surprising given that if one was a moderate user of weed in the 90’s, the drinkers of alcohol looked at them like there were addicts. Now they all wanted a Marijuana-laced gummy bear. They also considered treating their neurosis with LSD and Magic Mushrooms. Two states had decriminalized the possession of heroin in small quantities.
I had always wondered how that happened, why that happened. Why things were one way forever and suddenly they were the opposite. I learnt the reason of all places from a piece on Mike Nichols, “Who was Mike Nichols when he wasn’t playing Mike Nichols?” I had been watching on show after show on HBO and movies in general how full front male nudity had become totally mainstreamed and it was bewildering.
“In 1930 the Motion Picture Production Code was adopted as a system of self-regulation. Apparently it was revised every decade but lagged far behind what the article called “educated taste,” mostly coming from French Cinema which was “more racier and more explicit.”
In 1962 Nichols was offered the job of directing Edward Albee’s play “Who’s afraid of Virginia Woolf?” The problem was “some of the language – screw, monkey-nipples, hump the hostess – and so on were Code-averse. Luckily for Warner Bros., Jack Valenti had just become the president of the Motion Picture Association of America, and was determined to replace the Code.
So when the Production Code Administration voted to deny approval to “Virginia Woolf,” the M.P.A.A. overruled it…Jackie Kennedy persuaded the National Catholic Office for Motion Pictures to “bless” the movie by invoking her husband and how much he would have enjoyed it. Two years later the Production Code was replaced by the ratings system.”
In my decades of perusing the news I had never before come across anything that spoke to why we had landed where we were today. And there it was, all the changes that altered, no completely redefined, the platform came down to one rich person here and one powerful person there. The same story every time everywhere!
Marriage, aside from who the partners were, was a dying institution on top of being railed as a “failed” one because it was becoming unrecognizable. For me, as a single person who doesn’t care about who is allowed it or not, the problem emerged with the subversive introduction, again in programming and movies, around the concept of fidelity.
The language changed from polyamory to what I came across just recently: ethical non-monogamy and was covered by parading the “success” stories of 3-4 couples on everything from Cosmopolitan to the BBC. First the kids were being told they should sleep with everything that moves and think nothing of it. Then if they did find someone they loved or wanted to love, they would need to create a WhatsApp group for that too.
The Pope had recently said, following the resignation of a Paris archbishop, who quit over a relationship with a woman earlier this month, “Sins of the flesh are not the most serious.” He meant that pride and hate were worse. Mainstream media went with the lines they wanted to push the agenda they sought.
At which point I had to include in this piece a verse I had no intention of adding:
ٱلَّذِينَ يَتَّبِعُونَ ٱلرَّسُولَ ٱلنَّبِىَّ ٱلْأُمِّىَّ
ٱلَّذِى يَجِدُونَهُۥ مَكْتُوبًا عِندَهُمْ فِى ٱلتَّوْرَىٰةِ وَٱلْإِنجِيلِ يَأْمُرُهُم بِٱلْمَعْرُوفِ
وَيَنْهَىٰهُمْ عَنِ ٱلْمُنكَرِ وَيُحِلُّ لَهُمُ ٱلطَّيِّبَـٰتِ
وَيُحَرِّمُ عَلَيْهِمُ ٱلْخَبَـٰٓئِثَ وَيَضَعُ عَنْهُمْ إِصْرَهُمْ وَٱلْأَغْلَـٰلَ ٱلَّتِى كَانَتْ عَلَيْهِمْ ۚ
فَٱلَّذِينَ ءَامَنُوا۟ بِهِۦ وَعَزَّرُوهُ وَنَصَرُوهُ وَٱتَّبَعُوا۟ ٱلنُّورَ ٱلَّذِىٓ أُنزِلَ مَعَهُۥٓ ۙ أُو۟لَـٰٓئِكَ هُمُ ٱلْمُفْلِحُونَ
Those who follow the Messenger, the Ummiyy Prophet (peace be upon him) whom they find written with them in the Torah and the Injīl ,
and who bids them what is fair and forbids what is unfair,
and makes lawful for them good things,
and makes unlawful for them impure things,
and relieves them of their burden, and of the shackles that were upon them.
So, those who believe in him and support him, and help him and follow the light sent down with him, - those are the ones who are successful.
Surah Al Ara-zaf, Verse 157
Tafseer e Jilani
Wahum: And they are…
Alladina yatti’buna As Rasool: the ones who follow the Messenger (peace be upon him), the one who was sent with the Essence of One-ness (Al Mursil bi Tauheed)…
An Nabiyya: the Prophet, Al Mutammim li mukarim il akhlaq, the one who was sent to complete the nobleness of manners (upon Allah’s Akhlaq, His Attributes)…
Al Ummiya: the one who is Al Muttahaqiq, the one who was made inevitable, Al Makhsoos, the who was made uniquely special with Ilm il Luduni, the Divine Knowledge, which was taught to him from his Lord without acquisition (from other means), without effort, without any formal training from any teacher, and he is…
Alladi yajidoonahu: who they find in all of the books of the faiths…
Maktooban: written about in those books, about his being sent and his religion and his name and his appearance and all of his attributes…
Ayndahum fi Torat wal Ineel: in the Torat and in the Injeel, Bible, that when he will announce his Prophet-hood…
Ya’monohum bil ma’roof and yanhahum ayn al munkir ya yahillu lahum tayyebaat: who bids them what is fair and forbids what is unfair, and makes lawful for them the good things, which they forbid upon their own selves…
Wa yuharrimu alaihum: and makes unlawful for them impure things, which they made lawful for themselves…
Wa aidan: And also…
Yada’u anhum israhum: relieves them of their loads i.e. the burdens which they carry by leaving the world and detaching from it, which was more than their strength to bear, just like they cut their bodily parts by which they sinned and just like they cut the cloth they wore if it became soiled and other than this…
Wa; he also made them free…
Al aghlaal: of their shackles i.e. the painful difficulties…
Allati kanat alaihim falladina aamino bihi: which came upon them. So those who believed in him, (the Messenger peace be upon him), when he was sent and gave his invitation (towards the One-ness of Allah)…
Wa azzaruhu: and they honoured him in the way that he was deserving of honour and glorification…
Wa nasaruhu: and they helped him, supporting him in his religion…
Wstaba’u an Noor: and they followed The Light, which is the Quran…
Alladi unzila ma’hu: which is sent with him from Allah to help him and to testify…
Ulaika: these are the ones who are the fortunate and radiant and accepted by Allah. They are the Al Muwwafiqoon, the ones given the ability to follow him.
Humul muflihoon: It is they who are the successful ones i.e. Al Muqassaroon, the ones who are confined by Him in success and triumph with victory.
It wasn’t a surprise why Gen Z was not interested in relationships or marriage. It sounded like a nightmare. And it wasn’t just in the West. Even in China that was trying to be the exact opposite in every single way to the US faced the same issue. Young Chinese were deciding at an early age not to marry and it wasn’t in small numbers:
Insider, October 11th, 2021; “That's according to a new survey of China's young urban population conducted by a wing of China's Communist Youth League. The survey polled 2,905 unmarried youths living in Chinese cities between the ages of 18 and 26. It found that 44% of its female respondents did not intend to get married, with a sizeable 25% of the survey's male respondents saying the same.
As for why these Chinese Gen Z-ers don't want to get hitched, 34.5% of those surveyed cited "not having the time or energy to get married." Meanwhile, 60.8% of the Chinese Gen Z-ers polled said they found it "difficult to find the right person.
Participants mentioned several other reasons for not getting married, including the financial cost of marriage and the economic burden of having children. A third of the respondents also said they did not believe in marriage, and a similar percentage said they had never been in love.”
No wonder every time they were surveyed on the idea of having a robot as a life companion they responded, “I would definitely consider it.” Who wouldn’t? On top of that the rapid emergence of virtual reality, the hard pusher of which was the fountainhead of evil, Meta previously Facebook, was going to end up in self-isolation for entire generations on a whole new level.
I had just started noticing the difference that isolation makes to a human being’s nature. I had cousins and friends who were always homebound. There was a time I was impressed by it because it kept them safe from so much wrong. But once they hit their 40s, I noticed how it was also making them aggressive or deeply unhappy and bitter. They were looping would-be scenarios in their heads all day or playing back the sadness of the past and it showed on their faces. They were either gray or stern.
Then when they emerged from that self-entrapping bubble with something as simple as a sport or daily physical exercise, a weekly visit to someone’s house, and stuck to it for just a month, their faces brightened. They were happy, they smiled and spoke about things other than themselves. They were different!
I had been wondering on and off in the village about the verses in the Quran I had translated from about the nature of Man; we were impulsive, hasty, ungrateful, oppressive, transgressors, weak, despairing, contentious with God, miserly.
It would make me sad, even dejected. But I was forgetting the lines that made us the Best of Creation:
لَقَدْ خَلَقْنَا ٱلْإِنسَنَ فِىٓ أَحْسَنِ تَقْوِيمٍۢ
And We created Man in the best mould
Surah Teen, Verse 4
And after Allah takes oaths all great, He says…
Laqad khalaqnal insaana: Indeed, We created all Mankind…
Fi ahsan e taqweem: in the best form and the most balanced proportions because no other Creation is created more perfectly in form than them and they are perfectly formed in terms of their zahir, overt and batin, inner being. For this reason, We chose Man for our Vice-Regency from amongst all of Our Creation.
ثُمَّ رَدَدْنَهُ أَسْفَلَ سَفِلِينَ
Then We returned him to the lowest of the low,
Surah Teen, Verse 5
Summa: Then after this We willed differently, because of his wicked deeds…
Radadnahu: and returned him to the lowest of the low and we displaced him from that highest rank and that highest honour…
Asfala safeleen: to the lowest of the low and this is the set-up of the world, which causes them to to enter the valleys of fire and which is their chain of desires and which is their shackle of endless hopes.
إِلَّا ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّلِحَتِ فَلَهُمْ أَجْرٌ غَيْرُ مَمْنُونٍۢ
Except those who believe and do righteous deeds, then for them is a reward never ending.
Surah Teen, Verse 5
Illaladina amino: Except for the ones who are certain of the One-ness of God…
Wa amilo salihaat: and do righteous deeds that are deeply sincere, free from all the entrapments of the world. Deeds that will bring them close to Allah’s Essence.
Qari Sahib emphasized that freedom from entrapments.
“It means that whatever you do, nothing and no one in the world can figure into your intention behind it. It has to be only and only about Allah, for Allah. That is the meaning of sincere.”
He was echoing Ghaus Pak:
“O you who seeks ilm, knowledge! Without amal, deed, there is no trust upon your knowledge and without ikhlaas, sincerity, there is no trust upon your deed. For it is like a body without a soul.
The symbol of your sincerity is that you don’t turn your attention towards people when they praise you nor when they are critical of you and and the symbol of your sincerity is that you don’t turn your attention towards people or the wealth that is in their hands.”
Fa lahum: So for them, after that when they reach (again) the highest ranks towards the Alim e Lahoot, the Realm of Allah…
Ajrun ghairu mamnoon: are endless blessings that will never finish and nor will Allah mention His Favour ever for giving them.
Here Qari Sahib pointed out that of the four types of rewards, ajr, the highest is ajrun ghairu mamnoon because it is the one that is bestowed to His Beloved (peace be upon him). And his followers receive it just for following him.
وَإِنَّ لَكَ لَأَجْرًا غَيْرَ مَمْنُونٍۢ
And indeed, for you, O Beloved (peace be upon you), is surely a reward without end.
Surah Al Qalam, Verse 3
Then the day I finished this piece, I read a verse in the Quran which explained the order of things that I always lose sight of. So often the verses about evil and Allah’s Control over each and every thing create the impression that we are therefore faultless and should not be liable. But then I had already studied it. I had even titled it:
“The Wickedness and Goodness in Us.”
وَنَفْسٍۢ وَمَا سَوَّىٰهَا
Consider the human spirit and who perfected it.
Surah Ash Shams, Verse 7
Tafseer e Jilani:
Wa nafsin: Allah takes an oath upon the spirit that receives nourishment from His Names and Attributes, which is revealed in all forms which are named (by Him). The spirit comes into the organs (in these bodies), both higher (the angels) and lower (Mankind but not Jinn) so that everything can gain benefit from the remembrance of their origin and their true purpose of existence.
Wa ma sawaaha: And He takes an oath on Himself who made this spirit, meaning He made it moderate and created it as a compound fitted with the influences of the higher (heavenly) and the lower (earthly) elements.
فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَىٰهَا
قَدْ أَفْلَحَ مَن زَكَّىٰهَا
وَقَدْ خَابَ مَن دَسَّىٰهَا
And He inspired it (to distinguish) its wickedness and its righteousness.
Indeed, he succeeds who purifies it,
And indeed, he fails who buries it (in darkness).
Surah Ash Shams, Verse 8-10
Tafseer e Jilani:
Fa alhamaha fujuraha wa taqwaha: So He inspired it (the nafs) to both, wickedness and mindfulness, according to that which is placed in it from the forces of heavens as well as of the Earth. Then He burdened it according to what it can bear so that the one who is truthful can be differentiated from the one who is false, and the astray from the guided, and the denier of Truth from the believer, completing the wisdom, which is rooted in certainty, which reaches the Essence of Allah and which reflects the Dominance of His Power.
Qad aflaha man zakkaha: Indeed he was successful and prosperous due to the success He prospered by receiving from Allah the highest ranks…
Man zakkaha: the one who cleansed his nafs from the vileness of the world and from the possibilities of the demands of its desires and its lusts.
Wa qad khaba: And he was in a loss and ruined himself…
Man dassaha: the one who prevented the nafs from reaching its higher level (from Ammara, corrupt to Mutma’inna, content) and made it wayward. He did this by persuading it to be disobedient and sinful, which was done due to the demands of its base nature, its lustful desires and the wickedness of the world. This persuasion is what makes it deserving of different kinds of losses and deprivation and humiliation.
Humiliation!
My coach seems manic. Shaan is on the spectrum. He’s likely an Aspie, a friend of mine who works with autistic kids told me. I thought it was interesting that two people were front and center in my life who were like that: so specific. One morning my coach was obliterating me in the game when Shaan strolled by. He asked the score.
“Almost 4-0,” I said with a grin. “But we have a winner-takes-all.” I looked at my teacher hopefully.
“We always have that,” he smiled.
Just as we were about to start that last game, I heard the call to prayer. I looked at Shaan and said, “Should we stop play?”
He smiled and shrugged. “It’s your choice.” Aap ki marzi hai.
I had seen him stop playing with his football in the park once, holding the ball in his hand, so I had walked over to ask what happened.
He had just pointed his finger at the sky.
“It’s the Azaan.”
Later I asked him why he didn’t play because of it.
“We only do one thing when the Azaan comes,” I said to him. We being the ones with some money. “No listening to music. That’s it! So do you do that out of adab, respect, not play?”
He just looked at me and said, “It’s the Azaan. And it was the Friday prayer,” with emphasis as if it made the answer obviously clear.
So on that day I said to my coach, “Sir lets pause play till the end of the Azaan.”
He agreed. Then I beat him and won the all of the day’s play. It was exhilarating. When we walked to the benches to get our stuff, I said to him, “I can’t believe I won that game sir.”
He looked over at me and said, “It’s the blessing you received because you showed respect for the Azaan.”
Qari Sahib asked our group class recently what came first. Ilm, knowledge or adab, manners? I was sure it was adab. Without manners nothing seemed to be bestowed to anyone. I raised my hand and answered.
“No,” he said. “Ilm comes first. The seeking of knowledge, the attaining of it.”
Then he recited the first four verses of Surah Rahman.
ٱلرَّحْمَنُ
عَلَّمَ ٱلْقُرْءَانَ
خَلَقَ ٱلْإِنسَنَ
عَلَّمَهُ ٱلْبَيَانَ
The Most Merciful,
He taught the Quran.
He created Man.
He then taught him speech.
Surah Ar Rahman, Verses 1-4
“First Allah bestowed the knowledge, then He says He created Man. That is the order.”
It was clear that the verses were specific to Nabi Kareem (peace be upon him), the first creation. Al Insaan, the man. I had yet to receive the lecture from Qari Sahib on his hadith, as explained by Hazrat Muhyuddin Ibn e Arabi, that expounded on that, “I am the Noor, the light, the Qalam, the pen and the Aql, the power to reflect.”
All three!
My favourite passage from Al Fath Ar Rabbano this year was the following story. So much so that it was in my speech at the launch of the tables in the Park. I was besotted by it. The short-cut: how to gain Allah’s Pleasure, previously definitely out of reach, was like finding that one drop of rain that becomes a pearl!
“An incident goes that the people of Bani Israel once were faced with a suffering. They gathered and went to the Prophet of their time. ‘What can we do, O Nabi (as)?’ they asked him.
“What is the deed that will please Allah and it becomes the means to deliver us from our hardship?”
The Prophet (as) prayed to Allah to unveil to him what that deed would be.
Allah Subhan a Ta’ala revealed to his Prophet (as), “Tell them! If you seek My Pleasure, become a cause to bring happiness to the needy. Thus if you bring ease to them, in their happiness I will become pleased with you. And if you displease them, I will remain displeased with you.”
When I read that story for the 100th time, I understood the gift of Shaan. Throughout my life, which really only counted for the last ten years that I was made mindful of my soul, in my deeds which were at least sincere in terms of the intent to please my Lord, the pleasure I sought was in fact always momentary. Yet I was content with that.
The rations I distributed brought a smile to someone’s face pleasing them no doubt, but it was a moment and I was almost always never there for those. My driver was. The food I distributed daily, it made people happy but again it was a moment and again I was never there. My driver was. I had no personal involvement beyond doling out the money, suggesting the food items, the neighborhoods. I was always sitting at home. If I had gone, I would have ended up just sitting in a car anyway so I didn’t. Yet I was content with my deeds.
Shaan made me realize that maybe Allah or Nabi Kareem (saw) or Ghaus Pak (ra) or Hazrat Pir Sakhi Turad Murad Shah (ra) or my Spiritual Master and all the Masters who I deeply revered were pointing something out to me; Seeking the Pleasure of Allah is not for x minutes a day every day, like a rote exercise. It’s not like the prayer you utter thinking about other things. It’s sought all day and all night. Like breath! It is what one lives for. It’s not what one does, it’s what one becomes; an existence seeking Divine Pleasure.
Since I took Shaan under my wing, I was aware of him throughout my day. In my actions and in my prayers, whether I was in Lahore or out of it. But he was not blood. He was not a friend. He was simply a human being that was sent into my life to care for. Shaan was the means for me to reach Allah’s Pleasure in every moment.
I heard in a lecture of Uzair’s weeks ago something about all of our relationships in this world.
“So one thinks, I get along with some people, I don’t get along with others. Remember that the root of that discord is a single element, the ego. The rule is that whenever there is animosity between two souls or any groups of souls, feeling anger or hate or mistrust or suspicion, the reason behind it is the ego, which creates fire in the relationship. And conversely, when the relationship between two souls is loving, nur, light, emanates from it. So why is it light between some and fire between others?
Hazrat Ayesha Siddiqua (ratu) asked Huzoor once, ‘Why is it that sometimes with people I have known all my life, we are estranged with each other while with others, who I have not known as long at all, I feel like we have known each other forever?’
And you see some people even parents and children and spouses married forever, seem like they are stranger to each other.
Huzoor (saw) replied, ‘The reason is that when the souls were gathered on Youm e Alast, the Day when all the souls created were gathered and Allah had them wait for His Vision, the souls in that waiting which lasted years, started roaming around. The soul does not have an ego so in that wandering, whichever soul came across another, love was formed between them because of that meeting.’
That is why the relationship between the disciple and the Spiritual Master is always of love from the beginning. They will never feel estranged. There will never be ego between them. They met on that Day even though they might not have met their siblings or parents or children.
Then Huzoor continues, ‘And the souls that could not meet there, they come into the world and even though they might live side by side forever, they are estranged.’”
I decided not to say anything to my staff about what I had learnt behind their backs. Let things play out the way they are meant to be played out for I did not possess the ability to do so without giving them bad news and repelling them. But it wasn’t that easy. The person in question was spiraling out of control. My tongue was silent but my nafs was matching their madness after madness. I would pendulum between anger and some pretense of patience. Shaitan inserted and re-inserted the same seed and vanished, triggering in me a false sense of dignity.
Night after night when I woke for the prayer before the morning prayer, the one favoured by Allah because it was supposedly only Him and me alone, my worship was executed in a state of daze. The strangest, most inane, thoughts circled in my head and I felt like I wasn’t even on standing on the prayer mat, just floating on my nafs above it. I felt so ashamed I couldn’t even cry.
On the fourth morning, I sat in my bed torturing myself for a full hour until I realized, if I continued like this I wouldn’t be able to pray ever. I looked at my bedside and the collection of books on it. On top was Al Fath Ar Rabbani. I pulled out my pen to take notes, went to my bookmark and this is what I came upon:
“Stay away from all of them (nafs, the base self, duniya, the world, al hawa the desires, tab’a, nature (of Man) and aqran assu’, corrupting companions) for all of them are your enemies. And there is no one who is your Muhib, your True Friend, except Allah Azzo Jal.
He loves you for your self and others love you for their own sake. When you lose your nafs in the state of your khalwat, state of seclusion, and wish it to be in the company of the Talibeen, the Friends of God, then at this point your seclusion becomes filled with the love of Allah Azzo Jal.”
I felt amazed. My nafs was front and center, parading through my state of seclusion. Then Ghaus Pak (ra) stated the other way for seclusion to be filled with Divine Love.
“When you can leave your nafs with the world and your qalb with the Afterlife and your Sirr, the inner being, with your Maula, Allah, at this point will your seclusion become in love with Allah.
And in the presence of your nafs or the presence of other nafoos, others, your seclusion is not true seclusion.
Seclusion with Allah is when it is with Him without all others. You will find Him after you finally hold bughz, intense dislike (in your heart), towards others. When will you purify yourself so that you will see The Purity and The Pure One? When will you become truthful so that you see The Truth and The True One? When will you attain ikhlas, sincerity, so that you can see the Door of Allah Azzo Jal and Allah Himself?”
I paused throughout the reading feeling stunned. It brought into focus what the dilemma had made me, turned me into, in a matter of days. The person in my staff was doing a few things, one of which was pilfering. That had forced me to take the money of their hands and place it into my own. Which meant there was adding and subtracting and worst of all counting. Knowing all the while and quoting it umpteenth times that the Quran said; In the counting lay the trap of being a miser!
وَيْلٌۭ لِّكُلِّ هُمَزَةٍۢ لُّمَزَةٍ
ٱلَّذِى جَمَعَ مَالًۭا وَعَدَّدَهُۥ
Woe to every slanderer, backbiter,
the one who collects wealth and counts it.
Surah Al Humazah, Verse 1-2
When I looked up the verse in the Book I was taken aback by what the Surah was called: Al Humazah - “The Slanderer, The Gossip-monger.”
Tafseer e Jilani:
Waylu: The greatest evil and most massively intense destruction for every one amongst all people…
Le kulle humaza: for everyone who is sarcastic, the one walks among people with sarcasm and disgraces people’s sense of dignity and it becomes for him, this low-life habit, an ugly practice, permanent and forever, and also for every…
Lumaza: person is the who finds faults in others, deriding them about their ancestry and assigning them with different kinds of abuses to (being born from) prostitutes and without fathers, accusing them and being suspicious of them.
And nothing has made this person daring enough and inclined towards this ugly habit and wrongful deed except his wealth and his riches and his status and his role of leadership (in society). So indeed he is…
Alladi jama’ maalan: the one who gathers wealth and baggage from the decorations of the valueless world, towards which are leaning hearts of the worldly people and their companions.
Wa addadahu: And he keeps counting it, (the money).
Yahsabu anna maalahu akhladahu: thinking that, without doubt, his wealth will always allow him to remain i.e. it will be forever and maintain his naf (self) endlessly and make him the one who will always be in the world, living in it forever, to the extent that he thinks that never will he experience decline or transfer of it.
And overall, he is in a deception because of his wealth and his status to the degree that he thinks it will be with him forever due to his boastfulness and his delusion.”
That tracking of expenses and budgets had turned me into a stingy person in a matter of two days. That was one reason for my sustained state of restlessness.
Hazrat Yahya (as) had once asked Iblis: “Who do you think of as a friend amongst Mankind and who do you consider your enemy?
Iblis replied, “I love the Mo’min bakheel, the one who has brought faith and is a miser. But I dislike the Fasiq, the defiantly disobedient sinner who is generous.”
The Prophet Yahya (as) asked, “Why?”
He explained, “Because the miserliness of the miser will eventually destroy him so I don’t have to worry about misleading him. But the sinner who is generous worries me that because of his generosity, maybe Allah will look upon him with Mercy and forgive him his sins.”
Then as he left he said, “You were a Prophet, otherwise I would never have revealed this secret before anyone.”
No wonder all the Spiritual Masters only had one question for their disciples at the end of each day; was there anything left that could have been distributed? If there was, they were deeply saddened, comparing themselves to the worst of evil tyrants, Pharoah and Qaroon. If there wasn’t, they felt ease and felt the scent of The Beloved (peace be upon him) and his family around them. Subhan Allah!
I had seen the door of miserliness but I had not passed through it. I had just stood under it restless, anxious, miserable, stuck! It made me realize that I walked through those doors so much more easily when my emotions, as reactions, even when negative, had to do with others. But in relationship to myself, I could be frozen for a while. In the blame game with someone else, I couldn’t see myself and I was made to finally understand why people are the veil that will never allow me to see my nafs.
“Remember! Makhlooq, creation, is the veil over your nafs, ego. And your ego is the veil over your qalb that prevents you from recognizing your Lord. And your qalb is the veil over your batin, the inner being. So as long as you remain stuck with people, you will not be able to see your nafs.”
That morning I went to the shrine of Pir Sakhi Turat Murad Shah (ra) in Bagh e Jinnah after several days. I did not play. The city was covered in a cloud of fog. I played Catch with Shaan for a bit and they he and I walked to the Mazaar. I went inside and laid my temple on the marble at the foot of his tomb, pressing down on it, letting the coldness enter my mind, hoping something from inside it would travel to my heart.
Then finally the tears came and I said, “Baba Ji, I didn’t come to see you for so many days and my life fell into ruin.” I cried and cried and kept repeating myself. “I became ruined. Everything fell apart and I now I am ruined.”
When I walked back to the parking with Shaan who was bouncing a rubber ball we bought, I thought about how if someone like me, who was knee deep in the so-called acquisition and pursuit of knowledge could waiver and find themselves light years from any center, what was the surprise that others, who didn’t even consider it, were floating deep inside black holes?
I saw myself falling into the abyss of the asfal as safileen – the lowest of the low. And a verse, one of many, when I have translated and names and faces of people have come to mind, in unintentional (yet) judgment nonetheless, came to mind for my own self. A verse that I would have never in a million years thought would ever apply to me.
Because I felt destroyed!
وَمَن يَعْشُ عَن ذِكْرِ ٱلرَّحْمَـٰنِ نُقَيِّضْ لَهُۥ شَيْطَـٰنًا فَهُوَ لَهُۥ قَرِينٌ
And whoever turns a blind eye to the remembrance of the Most Compassionate,
We place at the disposal of each one from the party of Iblis as their close associate,
Surah Az-Zukruf, Verse 36
Tafseer e Jilani:
Wa mayya’shu: and the one who turns away physically as well as from the heart…
An dikr Ar Rahman: from the Quran, which explains for this person the way to imaan, faith and irfaan, Recognition of Allah, due to excessive lustful desires and attractions for the senses which are worldly…
Nuqayyad lahu: We give control and power over him to…
Shaytan an: Iblis and his party, who misguides him, and seduces him and whispers doubts into his heart, and destroys him.
Fa huwa: Shaitaan then becomes…
Lahu Qareen: attached to him forever, beautifying for him that which is sinful and that which is wrong and makes him deluded into believing those things until he makes him enter into the fire which cuts and deprives him from Allah’s Mercy.
It was Qari Sahib who had pointed out how Ghaus Pak (ra) described “remembrance of God:” the Quran. Then he told me a hadith that elucidated the verse:
قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ
مَا مِنْكُمْ مِنْ أَحَدٍ إِلَّا وَقَدْ وُكِّلَ بِهِ قَرِينُهُ مِنْ الْجِنِّ
قَالُوا وَإِيَّاكَ يَا رَسُولَ اللَّهِ
قَالَ وَإِيَّايَ إِلَّا أَنَّ اللَّهَ أَعَانَنِي عَلَيْهِ فَأَسْلَمَ فَلَا يَأْمُرُنِي إِلَّا بِخَيْرٍ
The Prophet of God (peace be upon him) said, “There is no one amongst you except that next to him is an associate from the Jinn (who propels him towards sin.)
The Companions asked, “O Messenger of Allah! Even with you?”
He replied, “And even with me except that Allah helped me against him and he surrendered so (now) he doesn’t say order me towards anything except goodness.
But I read the Quran and I listened to it and I even worked on translating exegesis of it, yet there were times he was a close associate. In my prayers, I invoked association with the Friends of God all day long. Yet I lost the calm of my prayer in a second. It vanished and became replaced by noise. Why? And then I knew. It was because my words were without meaning. My deeds were without sincerity.
I remembered a lecture of Uzair’s in which he spoke about the Quran and how it was a living thing. Not a book, not words printed on paper. That is why Nabi Kareem (peace be upon him) was called the living Quran. He was why Allah placed the exception to everything in deed. And that deed only counted if it was in emulation of His Beloved (peace be upon him).
During the days of self-inflicted torture, I had asked the Quran what to do about the situation with the missing money. The options of punitive measures kept looping in my head. The verse that came said it all:
يَسْـَٔلُونَكَ عَنِ ٱلسَّاعَةِ أَيَّانَ مُرْسَىٰهَا ۖ
قُلْ إِنَّمَا عِلْمُهَا عِندَ رَبِّى ۖ
لَا يُجَلِّيهَا لِوَقْتِهَآ إِلَّا هُوَ ۚ
ثَقُلَتْ فِى ٱلسَّمَوَتِ وَٱلْأَرْضِ ۚ
They ask you about the Hour, when will be its appointed time?
Say, "Its knowledge rests only with my Lord,
None but Him an reveal its time.
It lays heavily in the heavens. Nor will it come to you but suddenly.
Surah Al Araaf, Verse 187
In that instant, I became of what had become absent in my life, draining away in some second when I was unaware: reliance upon God. Shaan walked by the room as I read the verse with Qari Sahib, holding his tennis ball, baseball cap on head, shades stuck on top of it. I had said to him more than a few times;
“You’re like a bird Shaan. You wake with the dawn and sleep at 7.”
I was saying it in that context specifically of timing but he was like a bird in many other ways; the creature amongst Creation that was the highest in rank in the animal kingdom. He didn’t know when his next meal would come. He didn’t know from where. Or even if. Yet he never thought about it. Or cared about it or expected it. It didn’t seem to cross his mind at all. He was detached from everything. Truly detached. Not like me who said it, even felt like I felt it. But too often, on the heels of that feeling was my ego in one form or another so it was not true.
When I had said that he had responded with annoyance, turning his face away like a kid, “I’m a tiger and you’ve made me a bird. At least call me an eagle!”
I smiled. Like I always smile at what he says.
I understood just recently why tawakkul, reliance, was elusive for me. There when I didn’t need it and absent when it was required. The prerequisite for it was sidq. I knew the word to mean truth but I looked it up. There were four types of it; wafa – devotion or constancy, yaqeen – certainty, ikhlas – sincerity, sehha – state of being true and salama – genuineness.
Ghaus Pak (ra) in Al Fath Ar Rabbani: “Be of sidq in your words and your deed and be patient in all your states. Sidq is actually the One-ness of Allah, Tauheed and it is ikhlas, sincerity and it is tawakkul, reliance upon Him.
The reality of reliance is the cutting off of all means and people and disassociating from the idea that it is because of your own strength and ability. To the extent that your qalb and your sirr desire connection with Him, cut off all other means of connection other than Him and keep yourself away from them and them away from you. Keep yourself away from the happenings until you connect with Al Muhdis, The One who is the Creator of them. While you remain with your self or your other wordly means, you cannot succeed.”
Once I asked Shaan to tell me something about the time he spent in the park and he said this.
“When you walk in the sun under open skies and your sweat falls on the ground, the scent of one drop of it tells you who you are as a person.”
I listened to his words not understanding a single one. I had never walked in the sun except when I wanted to. The skies were open for me only when I chose them to be. No wonder I had no clue who I was as a person.
In my intrusive line of questioning, I shifted gears into second and asked, “What should one ask God for Shaan?”
Without a moment’s hesitation, his face lit, he said, “There’s no need to ask Him for anything. If he wants to give you something, He will give it.”
It wasn’t any wonder he never asked anyone for anything. He was trained by his Lord to only rely on Him. He was a marvel!
I discovered recently the root of humiliation. It was expectation. As soon as one does something for one, expectation enters the dynamic invisibly. As soon as one asks someone for anything, expectation enters. When it is not met, which is eventually inevitable, it turns to disappointment for a moment. Then it converts to what lasts; humiliation. Unquestionably, it is the worst feeling a human being can experience.
It’s been the worst for me for sure of any emotion. It causes rage and then a drowning in self-pity. I have claimed to love, then hated persons who caused it. Then I have felt badly for hating them and the cycle repeated. It felt like I was burning in a fire where I was dousing the fuel upon myself and a hadith came to mind describing me to myself:
أَنَّهُ سَمِعَ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ،
يَقُولُ : إِنَّمَا مَثَلِي وَمَثَلُ النَّاسِ ، كَمَثَلِ رَجُلٍ اسْتَوْقَدَ نَارًا فَلَمَّا أَضَاءَتْ مَا حَوْلَهُ ،
جَعَلَ الْفَرَاشُ وَهَذِهِ الدَّوَابُّ الَّتِي تَقَعُ فِي النَّارِ يَقَعْنَ فِيهَا ،
فَجَعَلَ يَنْزِعُهُنَّ وَيَغْلِبْنَهُ فَيَقْتَحِمْنَ فِيهَا ،
فَأَنَا آخُذُ بِحُجَزِكُمْ عَنِ النَّارِ وَهُمْ يَقْتَحِمُونَ فِيهَا .
The Prophet of God (peace be upon him) said,
"My example and the example of the people is that of a man who made a fire, and when it lighted what was around it, moths and other insects started falling into the fire. The man tried (his best) to prevent them, (from falling in the fire) but they overpowered him and rushed into the fire.
The Prophet (ﷺ) added: Now, similarly, I take hold of the knots at your waist (belts) to prevent you from falling into the Fire, but you insist on falling into it."
Humiliation coming my way was one thing. It was my pursuit of it that was astonishing. It always came under my favourite guise of goodness and kindness that I loved to don. Always false! That’s why it was never the humiliation that brought one closer to God. I never bore it for His Sake. I bore it for mine. Just like people love people for their own sake.
Turns out that my rayakari, showing off, is mostly between me and my nafs. When I did something “generous” or “kind,” then thought to myself, “That was pretty cool huh?” My nafs just looked back at me silently, deadpan but what it was really saying all the while was, “Give it a day. Then tell me how you did feels.”
Sometimes I cry because I think I have moved from the base nafs, Ammara to the one above it, Lawamma, the “accusatory or self-reproaching self” but then I see myself push it back to becoming the worst one again. I do it myself, knowingly and unknowingly, intentionally and unintentionally, caught between the traps delicately lay out by my own justifications and my “false sense of dignity.” In that fire that I fall into, even the creatures of fire, the Shayateen, move away from me.
I cannot do anything, barely take a step in any direction, without falling, slipping, erring. I am not of the ones who know to leave the nafs with the world and the qalb with the Hereafter and the sirr with The Protector. For as I found, even if the nafs could be tamed, the doubts sowed by Man’s mortal enemy could always sprout, even at one’s death-bed after living a life exemplary in every single way because Iblis spares no one:
Imam Raazi (ra) was a Persian polymath, Islamic scholar and a pioneer of inductive logic. He wrote various works in the fields of medicine, chemistry, physics, astronomy, cosmology, literature, theology, ontology, philosophy, history and jurisprudence.
He was one of the earliest proponents and skeptics that came up with the concept of Multiverse, and compared it with the astronomical teachings of Quran. A rejector of the geocentric model and the Aristotelian notions of a single universe revolving around a single world, Al-Raazi argued about the existence of the outer space beyond the known world.
“When he was on his deathbed, Iblis came to the Imam (ra) to give his last best effort to make break his faith, take it away from him.
With this in mind, Iblis asked him a question, “You spent your entire life in seeing the Signs of Allah and loving Him. Did you ever recognize God?”
The Imam (ra) replied, “Without doubt Allah is One.”
Iblis said, “Where is your proof for it?”
Imam Fakhar al Din al Raazi (ra) gave him a daleel (an argument as evidence). Iblis, once the Ustad of the Angels, dismissed the argument. The Imam (ra) presented a second case. He defeated that as well. The conversation continued until the Imam (ra) had given 360 arguments and Iblis had dispelled all of them. The Imam (ra) became gravely perplexed and started to lose hope.
Imam Fakhar al Din al Raazi (ra) was the disciple of Hazrat
Najmuddin Kubra (ra), one of the most favoured disciples of Ghaus Pak (ra). Hazrat Najmuddin Kubra (ra) could see the whole incident unfolding before him from afar.
He was performing ablution and during it, he called out to his disciple, “Why don’t you just say, ‘I have brought faith upon God without any argument.’”
I have one hope alone for love to enter my seclusion: The Talibeen.
“When you lose your nafs in the state of your khalwat, state of seclusion, and wish it to be in the company of the Talibeen, the Friends of God, then at this point your seclusion becomes filled with the love of Allah Azzo Jal.”
When I reached home, I spoke to said staff member who I had been forgiving every day and trying to keep track to see when I would clear 70, the number Nabi Kareem (peace be upon him) had said was the number of times to forgive an employee of the home for mistakes they made. I cleared the air completely. We both relaxed. The tension between everyone broke and the mood of the house changed. It went back to how it was; happy!
Like the Earth, I orbit around myself and my self orbits around words. Allah’s in the Quran, His Beloved’s (peace be upon him) in the ahadith. And then there’s mine, which are most often without meaning. I circled back to Maulana Rum (ra).
What you seek is seeking you.
When I run after what I believe I want,
my days are a furnace of stress and tension.
But if I sit in my own place of patience,
what I need flows to me itself, without any pain.
From this I understand that
what I am seeking is also seeking me
is looking for me and attracting me.
There is a great (Divine) Secret here
for those who can comprehend it.
Ghaus Pak (ra) says, “Let there be no doubt that God has given me His Word that fire will never touch those who are amongst mine and they will die being believers.” That fire, I had been reading in his tafseer of Surah Tauba, is “the worst, most terrible abode of the ones deprived and rejected from acceptance by Allah. That fire is being cast away from His Mercy and to be forgotten by Him.”
It’s funny. People forget the one they loved intensely but they never forget the one who loved them with blind devotion. One by one I have forgotten them all, those I loved. Certainly everyone forgot me. All that is left of love in my life for a long time now is what I receive from the Friends of God. Their love elucidates the meanings of sidq. All four of them! It’s like Shaan’s. All my focus on them only informs me about myself.
The greatest upside of “sitting in patience,” when I have been allowed to do it, was that it forced sincerity naturally in my deed. The pause allowed me to consider my intention closely. Even when I didn’t consider it, the time in that pause revealed my intention to me. Why was I about to do that which I was about to do. In each and every overture I made otherwise, my ego was the protagonist. It was just invisible.
In a reaction though, as opposed to the action in the pursuit of want, there always lies the possibility of emulation. Of the Masters of the souls and their Master, Ghaus Pak (ra) and his Master, Maula Ali (ratu) and his Master, the Prophet of God (peace be upon him). That too is invisible. It holds within it a true chance that might make me not a deceiver, for my own self nor any other. The notion alone makes me feel calm. Now when I stare at the gorgeous sky from my bedroom in Lahore just after sunset, I finally see before me what I have only dreamed about; the stillness of sincerity.
Hazrat Najmuddin Kubra (ra) in the Tafseer e Jilani:
The purification of “asraar,” the plural of sirr, that which is nourished by the Bounty of Allah, come from the absence of thoughts (which are doubts and paranoia).
The purification of the souls, ruh, comes from shedding thoughtlessness.
The purification of the quloob, the Seat of Recognition of Allah, comes from giving up desires that are forbidden.
The purification of the aqool, the power to reflect, lies in the disappearance of ignorance.
The purification of the nafoos, the base self, is to abstain from ingratitude and the denial of Truth.
And the purification of the physical self comes from the avoidance of sins.
The one who was loved by Allah from the beginning, He makes them pure in the world from that which might distract him even for a single moment from His Being. So indeed, the true lover does not abandon his beloved in any situation that might harm him.
I seek refuge in Allah from Satan, the outcast.
In the name of Allah, the Beneficent, the Merciful.
Allah’s peace be upon Prophet Muhammad (S.A.W), the glorious Prophet of Islam, and on his Companions and his followers.
TASAWWUF
"There is no doubt that Tasawwuf is an important branch of Islam. The word itself may have been derived form the Arabic word "Soof" (Wool) or from "Safa" (cleanliness), but its foundation lies in one’s personal sincerity in seeking Allah’s nearness and trying to live a life pleasing to Him. Study of the Quran, the Hadith, and the practical life of the holy Prophet Muhammad (S.A.W) and his faithful Companions provide unmistakable support to this reality." (Hazrat Moulana Allah Yar Khan (R.A)
SUFISM, AN ESSENTIAL PART OF ISLAM
Doubts exist not only in the minds of the Muslim faithful but also among the Ulema, notably the exoteric about Tasawwuf and its votaries. Often they lead to misunderstanding, as if Shariah and Tariqah were two separate entries, or that Tasawwuf was some obscure discipline foreign to Islam, or that it was altogether above the established laws and injunctions of our Religion. To help remove these misgivings and to reassure seekers, as well as scholars, our Sheikh Hazrat Moulana Allah Yar Khan (R.A), Sheikh Silsila Naqshbandia Awaisia, wrote Al-Jamal Wal Kamal, Aqaid-O-Kamalaat Ulmai-e-Deoband, Binat-e-Rasool (S.A.W), Daamad-e-Ali (R.A), Dalael-us-Salook, Ejaad-e-Mazhab Shia, Hayat-un-Nabi (S.A.W), Hayat Barzakhia, Ilm-o-Irfan, Niffaz-e-Shariat Aur Fiqah-e-Jaferia, Saif-e-Owaisi, Shikast-e-Ahdai Hussain and Tahkeek Halal Haram books.
BIOGRAPHY
Sheikh Allah Yar Khan was born in Chakrala, a remote village of Mianwali District of Pakistan, in 1904. He completed his religious education in 1934. The very year, he met Shaykh Abdul Rahim, who took him to the shrine of Shaykh Allah Deen Madni. By Divine Will his spiritual connection was right away established with the saint of the 10th century Hijra (sixteenth century) and he started receiving spiritual beneficence. His sublime education in Sufism, signifying progressive spiritual growth and advancement, continued for about twenty-five years. In 1962 he was directed to carry out the propagation of Prophetic blessings - a noble mission that he accomplished with singular enthusiasm and devotion for a period spanning half a century. Anybody who visited him was duly rewarded with a share of spiritual bliss as per his/her sincerity and capacity. Shaykh Allah Yar Khan's mission produced men and women of deep spiritual vision and distinction.
Although Hazrat Moulana Allah Yar Khan (R.A) have lived a major portion of his life as a scholar, with the avowed mission of illuminating the truth of Islam and the negation of fallacious sects, and this would appear quite removed from Tasawwuf, yet the only practical difference between the two, namely the use of the former as a media to expound the truth, and the latter to imbue people with positive faith. Nevertheless, people are amazed that a man, who until the other day, was known as a dialectician and a preacher of Islam, is not only talking of Mystic Path, but is also claiming spiritual bonds with the veteran Sufi Masters of the Past. This amazement is obviously out of place in the view of Quranic injunction: This is the bounty of Allah which He gives to whom He wills. (62:4)
THE PURIFICATION OF THE SOUL
The purification of the soul always formed part of the main mission of the Prophets; that is, the dissemination and propagation of the Devine Message. This responsibility later fell directly on the shoulders of the true Ulema in the Ummah of the last Prophet Muhammad (S.A.W), who, as his genuine successors, have continued to shed brave light in every Dark Age of materialism and sacrilege. In the present age of ruinous confusion, the importance of this responsibility has increased manifold; of the utter neglect of Islam by Muslims has not only driven them to misery, but also grievously weakened their bonds of faith in Allah and His Prophet Muhammad (S.A.W). The decay in their belief and consequent perversion in their conduct has reached a stage that any attempt to pull them out of the depth of ignominy and the heedless chaos of faithlessness, attracts grave uncertainties and apprehensions rather than a encouraging will to follow the Shariah, to purify the soul and to reform within. The Quranic Verse: Layers upon layers of darkness… (24:40) provides the nearest expression of their present state.
SHARIAH & SUFISM
Any action against the Sunnah (Prophet’s way of life) cannot be called Sufism. Singing and dancing, and the prostration on tombs are not part of Sufism. Nor is predicting the future and predicting the outcome of cases in the courts of law, a part of Sufism. Sufis are not required to abandon their worldly possessions or live in the wilderness far from the practical world. In fact these absurdities are just its opposites. It is an established fact that Tazkiyah (soul purification) stands for that inner purity which inspires a person’s spirit to obey the holy Prophet Muhammad (S.A.W). If a false claimant of Sufism teaches tricks and jugglery, ignoring religious obligations, he is an impostor. A true Sheikh will lead a believer to the august spiritual audience of the holy Prophet Muhammad (S.A.W). If you are fortunate enough to be blessed with the company of an accomplished spiritual guide and Sheikh of Sufism, and if you follow his instructions, you will observe a positive change in yourself, transferring you from vice to virtue.
ISLAM, AS A COMPLETE CODE OF LIFE
Islam, as a complete code of life or Deen, was perfected during the life of the Holy Prophet Muhammad (S.A.W). He was the sole teacher and his mosque was the core institution for the community. Although Islam in its entirety was practiced during that blessed era, the classification and compilation of its knowledge into distinct branches like ‘Tafsir’ (interpretation of the Quran), Hadith (traditions or sayings of the holy Prophet- SAWS), Fiqh (Islamic law), and Sufism (the soul purification) were undertaken subsequently. This Deen of Allah passed from the holy Prophet Muhammad (S.A.W) to his illustrious Companions in two ways: the outward and the inward. The former comprised the knowledge defined by speech and conduct, i.e., the Quran and Sunnah. The latter comprised the invisible blessings or the Prophetic lights transmitted by his blessed self. These blessings purified the hearts and instilled in them a passionate desire to follow Islam with utmost love, honesty and loyalty.
WHAT’S SUFISM
Sufism is the attempt to attain these Barakah (Blessings). The Companions handed down Prophet Muhammad (S.A.W) teachings as well as blessings to the Taba’een. Their strong hearts were capable of infusing these blessings into the hearts of their followers. Both aspects of Islam were similarly passed on by the Taba’een to the Taba Taba’een. The compilation of knowledge and its interpretation led to the establishment of many schools of religious thought; famous four being the Hanafi, the Hanbali, the Maliki, and the Shafa'i, all named after their founders. Similarly, in order to acquire, safeguard and distribute his blessings, an organized effort was initiated by four schools of Sufism: The Naqshbandia, the Qadria, the Chishtia, and the Suharwardia. These schools were also named after their organizers and came to be known as Sufi Orders. All these Orders intend to purify the hearts of sincere Muslims with Prophetic lights. These Sufi Orders also grew into many branches with the passage of time and are known by other names as well. The holy Quran has linked success in this life and the Hereafter with Tazkiyah (soul purification). He, who purified, is successful. (87: 14) Sufi Orders of Islam are the institutions where the basics of Tazkiyah (soul purification) and its practical application are taught. They have graded programs in which every new seeker is instructed in Zikr-e Lisani (oral Zikr) and is finally taught the Zikr-e Qalbi (Remembrance in heart).
ZIKR-E QALBI
However, in the Naqshbandia Order, Zikr-e Qalbi is practiced from the very beginning. Adherence to the Sunnah (Prophet’s way of life) is greatly emphasized in this Order, because the seeker achieves greater and quicker progress through its blessings. The essence of Zikr is that the Qalb should sincerely accept Islamic beliefs and gain the strength to follow the Sunnah with even greater devotion. ‘If the heart is acquainted with Allah and is engaged in His Zikr; then it is filled with Barakaat-e Nabuwwat (Prophetic blessings) which infuse their purity in the mind and body. This not only helps in controlling sensual drives but also removes traces of abhorrence, voracity, envy and insecurity from human soul. The person therefore becomes an embodiment of love, both for the Divine and the corporeal. This is the meaning of a Hadith, “There is a lump of flesh in the human body; if it goes astray the entire body is misguided, and if it is reformed the entire body is reformed. Know that this lump is the Qalb”.’
PAS ANFAS
Recent History Khawajah Naqshband (d. 1389 CE) organized the Naqshbandia Order at Bukhara (Central Asia). This Order has two main branches – the Mujaddidia and the Owaisiah. The former is identified with Sheikh Ahmed Sirhindi, known as Mujaddid Alif Sani (literally: reviver of the second Muslim millennium), a successor to Khawajah Baqi Billah, who introduced the Order to the Indo- Pakistan sub-continent. The Owaisiah Order employs a similar method of Zikr but acquires the Prophetic blessings in the manner of Khawajah Owais Qarni, who received this beneficence from the Holy Prophet Muhammad (S.A.W) without a formal physical meeting. The Zikr employed by the Naqshbandia is ‘Zikr-e Khafi Qalbi’ (remembrance of Allah’s Name within the heart) and the method is termed ‘Pas Anfas’, which (in Persian) means guarding every breath. The Chain of Transmission of these Barakah, of course, emanates from the holy Prophet- SAWS.
SPIRITUAL BAI’AT (OATH OF ALLEGIANCE
It is necessary in all Sufi Orders that the Sheikh and the seekers must be contemporaries and must physically meet each other for the transfer of these blessings. However, the Naqshbandia Owaisiah Order goes beyond this requirement and Sufis of this Order receive these Barakah regardless of physical meeting with their Sheikh or even when the Sheikh is not their contemporary. Yet, it must be underscored that physical meeting with the Sheikh of this Order still holds great importance in dissemination of these Barakah. Sheikh Sirhindi writes about the Owaisiah Order in his book ‘Tazkirah’: ‘It is the most sublime, the most exalted, and the most effective…and the highest station of all others is only its stepping stone.’ By far the greatest singular distinction of the Naqshbandia Owaisiah Order is the honor of Spiritual Bai’at (Oath of Allegiance) directly at the blessed hands of the holy Prophet Muhammad (S.A.W).
SHEIKH HAZRAT MOULANA ALLAH YAR KHAN (R.A)
The Reviver Sheikh Allah Yar Khan was born in Chikrala, a remote village of Mianwali District of Pakistan, in 1904. He completed his religious education in 1934. The same year, he met Sheikh ‘Abdul Rahim, who took him to the shrine of Sheikh Allah Deen Madni. By Divine Will his spiritual connection was immediately established with the saint of the 10th century Hijra (sixteenth century CE) and he started receiving spiritual beneficence. His sublime education in Sufism, signifying progressive spiritual growth and advancement, continued for about twenty-five years, after which he was directed to undertake the propagation of Prophetic blessings - a noble mission that he accomplished with singular zeal and dedication for a period spanning half a century. Anybody who visited him was duly rewarded with a share of spiritual bliss commensurate with his/her sincerity and capacity. Sheikh Allah Yar Khan’s mission produced men and women of deep spiritual vision and eminence. He authored eighteen books, the most distinguished being Dalael us-Sulook (Sufism - An Objective Appraisal), Hayat-e Barzakhiah (Life Beyond Life) and Israr ul- Haramain (Secrets of the two holy Mosques). He was undoubtedly one of the most distinguished Sufi saints of the Muslim Ummah and a reviver of the Naqshbandia Owaisiah Order. He passed away on 18 February 1984 in Islamabad at the age of eighty.
THE CHAIN OF TRANSMISSION OF NAQSHBANDIA OWAISIAH
1. Hazrat Muhammad ur-Rasool Allah (Sall Allah-o Alaihi wa Sallam), 2. Hazrat Abu Bakr Siddiq (Radhi Allah-o Unho), 3. Hazrat Imam Hassan Basri (Rahmat Ullah Alaihi), 4. Hazrat Daud Tai (Rahmat Ullah Alaihi), 5. Hazrat Junaid Baghdadi (Rahmat Ullah Alaihi), 6. Hazrat Ubaid Ullah Ahrar (Rahmat Ullah Alaihi), 7. Hazrat Abdur Rahman Jami (Rahmat Ullah Alaihi), 8. Hazrat Abu Ayub Muhammad Salih (Rahmat Ullah Alaihi), 9. Hazrat Allah Deen Madni (Rahmat Ullah Alaihi), 10. Hazrat Moulana Allah Yar Khan (Rahmat Ullah Alaihi).
THE SPIRIT OR RUH
The spirit or Ruh of every person is a created reflection of the Divine Attributes and it originates in Alam-e Amar (Realm of Command). Its food is the Light of Allah or the Divine Refulgence, which it acquires from the Realm of Command through the holy Prophet Muhammad (may Allah’s choicest favors and peace be upon him), whose status in the spiritual world is like that of the sun in the solar system. The Quran refers to him as the ‘bright lamp’. Indeed, he is the divinely selected channel of all Barakah. All Exalted Messengers themselves receive these Barakah from him.
LATAIF
The human Ruh also possesses vital organs like the physical body; through which it acquires its knowledge, food and energy. These are called Lataif (singular Latifah: subtlety). Scholars of various Sufi Orders have associated them with specific areas of the human body. The Naqshbandia Owaisiah Order identifies these Lataif as follows. First - Qalb: This spiritual faculty is located within the physical heart. Its function is Zikr. Its strength increases one’s capacity for Allah’s Zikr. Second – Ruh: The site of this Latifah, which is a distinct faculty of the human Ruh, is on the right side of the chest at the level of Qalb. Its primary function is concentration towards Allah. Third – Sirri: This is located above the Qalb and functions to make possible Kashf. Forth – Khaffi: This is located above the Ruh and functions to perceive the omnipresence of Allah. Fifth – Akhfa: This is located in the middle of chest, at the centre of the first four Lataif and makes it possible for the Ruh to perceive the closeness of Allah, Who is closer to us than our own selves. Sixth – Nafs: This Latifah is located at the forehead and functions to purify the human soul. Seventh – Sultan al-Azkar: This Latifah is located at the top centre of the head and serves to absorb the Barakah of Allah into the entire body, so that every cell resonates with Zikr.
FIVE EXALTED MESSENGERS OF GOD
There are Five Exalted Messengers among the many known and unknown Messengers of Allah. They are Hazrat Muhammad, Hazrat Nuh (Noah), Hazrat Ibrahim (Abraham), Hazrat Musa (Moses), and Hazrat Esa (Jesus), peace be upon them all. Hazrat Adam is the first Prophet of Allah and the father of mankind. Each Latifah is associated with a particular Prophet. The Barakah and lights from Hazrat Adam (peace be upon him), descend on the first Latifah Qalb; its lights are reflected from the first heaven and are yellowish. The second Latifah is associated with Hazrat Nuh and Hazrat Ibrahim (peace be upon them). Its lights descend from the second heaven and appear as golden red. The lights descending upon the third Latifah are from Hazrat Musa (peace be upon him) and are white. One the fourth Latifah, the lights of Hazrat Esa (peace be upon him) descend from the fourth heaven and are deep blue. The fifth Latifah receives its Barakah directly from the holy Prophet Muhammad (may Allah’s choicest favors and peace be upon him). The lights associated with this Latifah are green, descend from the fifth heaven, and overwhelm all the first four Lataif. The Lights descending upon the sixth and seventh Lataif are the Divine Lights, whose color and condition cannot be determined. These are like flashes of lightening that defy comprehension. If Allah blesses a seeker with Kashf, he can observe all of this. The vision is slightly diffused in the beginning, but gradually the clarity improves.
SULOOK
Stages of the Path After all seven Lataif of a seeker have been illuminated with Divine Lights through Tawajjuh of the Sheikh and his Ruh has acquired the ability to fly, the Sheikh initiates its journey on the sublime Path of Divine nearness. The Path is known as Sulook, and its stages are not hypothetical imaginations but real and actually existing stations on the spiritual Path. These are also referred to as Meditations, because a seeker mentally meditates about a station while his/her Ruh actually ascends towards it. The first three stations that form the base of whole Sulook are described as; Ahadiyyat, a station of Absolute Unity of Divinity. It is above and beyond the seven heavens. It is so vast a station that the seven heavens and all that they encompass are lost within Ahadiyyat as a ring is lost in a vast desert. Its lights are white in color. Maiyyat station denotes Divine Company, ‘He is with you, wherever you might be.’ This station is so vast that Ahadiyyat along with the seven heavens beneath are lost within it as a ring is lost in a desert. Its lights are green in color. Aqrabiyyat station denotes Divine Nearness, ‘He is nearer to you than your life- vein.’ Again, Aqrabiyyat is vast as compared to Maiyyat in the same proportion. Its lights are golden red and are reflected from the Divine Throne. It is indeed the greatest favor of Almighty Allah that He blesses a seeker with an accomplished Sheikh, who takes him to these sublime stations. The final station that a seeker attains to during his/her lifetime becomes his/her Iliyyeen (blessed abode) in Barzakh and his/her Ruh stays at this station after death.
ZIKR
Why is Zikr Necessary for Everyone? Allah ordains every soul in the Quran to Perform Zikr. This not only means reciting the Quran and Tasbeeh but also Zikr-e Qalb. It is only through Zikr-e Qalbi that Prophetic Lights reach the depths of human soul and purify it from all vice and evil. Zikr infuses a realization of constant Divine Presence and a seeker feels great improvement in the level of sincerity and love towards Allah and the holy Prophet- SAWS. Such levels of sincerity, love and feelings of Divine Presence can never be obtained without Zikr. It would be a mistake to believe that Zikr may be a requirement only for the very pious and virtuous people. Zikr provides the Prophetic blessings which are in effect the life line of every human soul. It transforms even the most corrupted humans into virtuous souls by bringing out the best in them. The fact is that Zikr is the only way to achieve true contentment and satisfaction in life. The holy Quran has pointed to this eternal fact that it is only through Zikr Allah that hearts can find satisfaction. Such satisfaction and peace are the ultimate requirements of every person, regardless of religion, race and ethnicity. Practicing Zikr regularly removes all traces of anxiety and restlessness, and guides the human soul to eternal bliss and peace.
KHALIFA MAJAZEEN
Hazrat Moulana Allah Yar Khan (R.A), during his life time in 1974, presented a nomination list to Prophet Muhammad (S.A.W), during Maraqba, of expected Khalifa Majazeen for Silsila Naqshbandia Awaisia. Prophet Muhammad (S.A.W) approved some names, deleted some of the names, and added down the name of Major Ghulam Muhammad as also Khalifa Majaaz of Silsila Naqshbandia Awaisia (which was not previously included in the list)
The approved names at that time included:
1. Mr. Muhammad Akram Awan Sahib,
2. Mr. Sayed Bunyad Hussain Shah Sahib,
3. Mr. Major Ahsan Baig Sahib,
4. Mr. Col. Matloob Hussain Sahib,
5. Mr. Major Ghulam Muhammad Sahib of Wan Bhachran Mianwali,
6. Mr. Molvi Abdul Haq Sahib,
7. Mr. Hafiz Abdul Razzaq Sahib,
8. Mr. Hafiz Ghulam Qadri Sahib,
9. Mr. Khan Muhammad Irani Sahib,
10. Mr. Maolana Abdul Ghafoor Sahib,
11. Mr. Syed Muhammad Hassan Sahib of Zohb.
These Majazeen were authorized to; held Majalis of Zikar (Pas Anfas) in their respective areas, arrange Majalis of Zikar in neighboring areas, train them on the way of Sulook, prepare them for Spiritual Bai’at (Oath of Allegiance), and present them to Sheikh Hazrat Moulana Allah Yar Khan for Spiritual Bai’at at the Hand of Prophet Muhammad (S.A.W), in the life of Hazrat Moulana Allah Yar Khan (R.A), and were all equal in status as Khalifa Majaaz of Hazrat Moulana Allah Yar Khan (R.A).
Presently we are following Hazrat Major ® Ghulam Muhammad Sahib, Khalifa Majaaz of Hazrat Moulana Allah Yar Khan (R.A).
I seek refuge in Allah from Satan, the outcast.
In the name of Allah, the Beneficent, the Merciful.
Allah’s peace be upon Prophet Muhammad (S.A.W), the glorious Prophet of Islam, and on his Companions and his followers.
TASAWWUF
"There is no doubt that Tasawwuf is an important branch of Islam. The word itself may have been derived form the Arabic word "Soof" (Wool) or from "Safa" (cleanliness), but its foundation lies in one’s personal sincerity in seeking Allah’s nearness and trying to live a life pleasing to Him. Study of the Quran, the Hadith, and the practical life of the holy Prophet Muhammad (S.A.W) and his faithful Companions provide unmistakable support to this reality." (Hazrat Moulana Allah Yar Khan (R.A)
SUFISM, AN ESSENTIAL PART OF ISLAM
Doubts exist not only in the minds of the Muslim faithful but also among the Ulema, notably the exoteric about Tasawwuf and its votaries. Often they lead to misunderstanding, as if Shariah and Tariqah were two separate entries, or that Tasawwuf was some obscure discipline foreign to Islam, or that it was altogether above the established laws and injunctions of our Religion. To help remove these misgivings and to reassure seekers, as well as scholars, our Sheikh Hazrat Moulana Allah Yar Khan (R.A), Sheikh Silsila Naqshbandia Awaisia, wrote Al-Jamal Wal Kamal, Aqaid-O-Kamalaat Ulmai-e-Deoband, Binat-e-Rasool (S.A.W), Daamad-e-Ali (R.A), Dalael-us-Salook, Ejaad-e-Mazhab Shia, Hayat-un-Nabi (S.A.W), Hayat Barzakhia, Ilm-o-Irfan, Niffaz-e-Shariat Aur Fiqah-e-Jaferia, Saif-e-Owaisi, Shikast-e-Ahdai Hussain and Tahkeek Halal Haram books.
BIOGRAPHY
Sheikh Allah Yar Khan was born in Chakrala, a remote village of Mianwali District of Pakistan, in 1904. He completed his religious education in 1934. The very year, he met Shaykh Abdul Rahim, who took him to the shrine of Shaykh Allah Deen Madni. By Divine Will his spiritual connection was right away established with the saint of the 10th century Hijra (sixteenth century) and he started receiving spiritual beneficence. His sublime education in Sufism, signifying progressive spiritual growth and advancement, continued for about twenty-five years. In 1962 he was directed to carry out the propagation of Prophetic blessings - a noble mission that he accomplished with singular enthusiasm and devotion for a period spanning half a century. Anybody who visited him was duly rewarded with a share of spiritual bliss as per his/her sincerity and capacity. Shaykh Allah Yar Khan's mission produced men and women of deep spiritual vision and distinction.
Although Hazrat Moulana Allah Yar Khan (R.A) have lived a major portion of his life as a scholar, with the avowed mission of illuminating the truth of Islam and the negation of fallacious sects, and this would appear quite removed from Tasawwuf, yet the only practical difference between the two, namely the use of the former as a media to expound the truth, and the latter to imbue people with positive faith. Nevertheless, people are amazed that a man, who until the other day, was known as a dialectician and a preacher of Islam, is not only talking of Mystic Path, but is also claiming spiritual bonds with the veteran Sufi Masters of the Past. This amazement is obviously out of place in the view of Quranic injunction: This is the bounty of Allah which He gives to whom He wills. (62:4)
THE PURIFICATION OF THE SOUL
The purification of the soul always formed part of the main mission of the Prophets; that is, the dissemination and propagation of the Devine Message. This responsibility later fell directly on the shoulders of the true Ulema in the Ummah of the last Prophet Muhammad (S.A.W), who, as his genuine successors, have continued to shed brave light in every Dark Age of materialism and sacrilege. In the present age of ruinous confusion, the importance of this responsibility has increased manifold; of the utter neglect of Islam by Muslims has not only driven them to misery, but also grievously weakened their bonds of faith in Allah and His Prophet Muhammad (S.A.W). The decay in their belief and consequent perversion in their conduct has reached a stage that any attempt to pull them out of the depth of ignominy and the heedless chaos of faithlessness, attracts grave uncertainties and apprehensions rather than a encouraging will to follow the Shariah, to purify the soul and to reform within. The Quranic Verse: Layers upon layers of darkness… (24:40) provides the nearest expression of their present state.
SHARIAH & SUFISM
Any action against the Sunnah (Prophet’s way of life) cannot be called Sufism. Singing and dancing, and the prostration on tombs are not part of Sufism. Nor is predicting the future and predicting the outcome of cases in the courts of law, a part of Sufism. Sufis are not required to abandon their worldly possessions or live in the wilderness far from the practical world. In fact these absurdities are just its opposites. It is an established fact that Tazkiyah (soul purification) stands for that inner purity which inspires a person’s spirit to obey the holy Prophet Muhammad (S.A.W). If a false claimant of Sufism teaches tricks and jugglery, ignoring religious obligations, he is an impostor. A true Sheikh will lead a believer to the august spiritual audience of the holy Prophet Muhammad (S.A.W). If you are fortunate enough to be blessed with the company of an accomplished spiritual guide and Sheikh of Sufism, and if you follow his instructions, you will observe a positive change in yourself, transferring you from vice to virtue.
ISLAM, AS A COMPLETE CODE OF LIFE
Islam, as a complete code of life or Deen, was perfected during the life of the Holy Prophet Muhammad (S.A.W). He was the sole teacher and his mosque was the core institution for the community. Although Islam in its entirety was practiced during that blessed era, the classification and compilation of its knowledge into distinct branches like ‘Tafsir’ (interpretation of the Quran), Hadith (traditions or sayings of the holy Prophet- SAWS), Fiqh (Islamic law), and Sufism (the soul purification) were undertaken subsequently. This Deen of Allah passed from the holy Prophet Muhammad (S.A.W) to his illustrious Companions in two ways: the outward and the inward. The former comprised the knowledge defined by speech and conduct, i.e., the Quran and Sunnah. The latter comprised the invisible blessings or the Prophetic lights transmitted by his blessed self. These blessings purified the hearts and instilled in them a passionate desire to follow Islam with utmost love, honesty and loyalty.
WHAT’S SUFISM
Sufism is the attempt to attain these Barakah (Blessings). The Companions handed down Prophet Muhammad (S.A.W) teachings as well as blessings to the Taba’een. Their strong hearts were capable of infusing these blessings into the hearts of their followers. Both aspects of Islam were similarly passed on by the Taba’een to the Taba Taba’een. The compilation of knowledge and its interpretation led to the establishment of many schools of religious thought; famous four being the Hanafi, the Hanbali, the Maliki, and the Shafa'i, all named after their founders. Similarly, in order to acquire, safeguard and distribute his blessings, an organized effort was initiated by four schools of Sufism: The Naqshbandia, the Qadria, the Chishtia, and the Suharwardia. These schools were also named after their organizers and came to be known as Sufi Orders. All these Orders intend to purify the hearts of sincere Muslims with Prophetic lights. These Sufi Orders also grew into many branches with the passage of time and are known by other names as well. The holy Quran has linked success in this life and the Hereafter with Tazkiyah (soul purification). He, who purified, is successful. (87: 14) Sufi Orders of Islam are the institutions where the basics of Tazkiyah (soul purification) and its practical application are taught. They have graded programs in which every new seeker is instructed in Zikr-e Lisani (oral Zikr) and is finally taught the Zikr-e Qalbi (Remembrance in heart).
ZIKR-E QALBI
However, in the Naqshbandia Order, Zikr-e Qalbi is practiced from the very beginning. Adherence to the Sunnah (Prophet’s way of life) is greatly emphasized in this Order, because the seeker achieves greater and quicker progress through its blessings. The essence of Zikr is that the Qalb should sincerely accept Islamic beliefs and gain the strength to follow the Sunnah with even greater devotion. ‘If the heart is acquainted with Allah and is engaged in His Zikr; then it is filled with Barakaat-e Nabuwwat (Prophetic blessings) which infuse their purity in the mind and body. This not only helps in controlling sensual drives but also removes traces of abhorrence, voracity, envy and insecurity from human soul. The person therefore becomes an embodiment of love, both for the Divine and the corporeal. This is the meaning of a Hadith, “There is a lump of flesh in the human body; if it goes astray the entire body is misguided, and if it is reformed the entire body is reformed. Know that this lump is the Qalb”.’
PAS ANFAS
Recent History Khawajah Naqshband (d. 1389 CE) organized the Naqshbandia Order at Bukhara (Central Asia). This Order has two main branches – the Mujaddidia and the Owaisiah. The former is identified with Sheikh Ahmed Sirhindi, known as Mujaddid Alif Sani (literally: reviver of the second Muslim millennium), a successor to Khawajah Baqi Billah, who introduced the Order to the Indo- Pakistan sub-continent. The Owaisiah Order employs a similar method of Zikr but acquires the Prophetic blessings in the manner of Khawajah Owais Qarni, who received this beneficence from the Holy Prophet Muhammad (S.A.W) without a formal physical meeting. The Zikr employed by the Naqshbandia is ‘Zikr-e Khafi Qalbi’ (remembrance of Allah’s Name within the heart) and the method is termed ‘Pas Anfas’, which (in Persian) means guarding every breath. The Chain of Transmission of these Barakah, of course, emanates from the holy Prophet- SAWS.
SPIRITUAL BAI’AT (OATH OF ALLEGIANCE
It is necessary in all Sufi Orders that the Sheikh and the seekers must be contemporaries and must physically meet each other for the transfer of these blessings. However, the Naqshbandia Owaisiah Order goes beyond this requirement and Sufis of this Order receive these Barakah regardless of physical meeting with their Sheikh or even when the Sheikh is not their contemporary. Yet, it must be underscored that physical meeting with the Sheikh of this Order still holds great importance in dissemination of these Barakah. Sheikh Sirhindi writes about the Owaisiah Order in his book ‘Tazkirah’: ‘It is the most sublime, the most exalted, and the most effective…and the highest station of all others is only its stepping stone.’ By far the greatest singular distinction of the Naqshbandia Owaisiah Order is the honor of Spiritual Bai’at (Oath of Allegiance) directly at the blessed hands of the holy Prophet Muhammad (S.A.W).
SHEIKH HAZRAT MOULANA ALLAH YAR KHAN (R.A)
The Reviver Sheikh Allah Yar Khan was born in Chikrala, a remote village of Mianwali District of Pakistan, in 1904. He completed his religious education in 1934. The same year, he met Sheikh ‘Abdul Rahim, who took him to the shrine of Sheikh Allah Deen Madni. By Divine Will his spiritual connection was immediately established with the saint of the 10th century Hijra (sixteenth century CE) and he started receiving spiritual beneficence. His sublime education in Sufism, signifying progressive spiritual growth and advancement, continued for about twenty-five years, after which he was directed to undertake the propagation of Prophetic blessings - a noble mission that he accomplished with singular zeal and dedication for a period spanning half a century. Anybody who visited him was duly rewarded with a share of spiritual bliss commensurate with his/her sincerity and capacity. Sheikh Allah Yar Khan’s mission produced men and women of deep spiritual vision and eminence. He authored eighteen books, the most distinguished being Dalael us-Sulook (Sufism - An Objective Appraisal), Hayat-e Barzakhiah (Life Beyond Life) and Israr ul- Haramain (Secrets of the two holy Mosques). He was undoubtedly one of the most distinguished Sufi saints of the Muslim Ummah and a reviver of the Naqshbandia Owaisiah Order. He passed away on 18 February 1984 in Islamabad at the age of eighty.
THE CHAIN OF TRANSMISSION OF NAQSHBANDIA OWAISIAH
1. Hazrat Muhammad ur-Rasool Allah (Sall Allah-o Alaihi wa Sallam), 2. Hazrat Abu Bakr Siddiq (Radhi Allah-o Unho), 3. Hazrat Imam Hassan Basri (Rahmat Ullah Alaihi), 4. Hazrat Daud Tai (Rahmat Ullah Alaihi), 5. Hazrat Junaid Baghdadi (Rahmat Ullah Alaihi), 6. Hazrat Ubaid Ullah Ahrar (Rahmat Ullah Alaihi), 7. Hazrat Abdur Rahman Jami (Rahmat Ullah Alaihi), 8. Hazrat Abu Ayub Muhammad Salih (Rahmat Ullah Alaihi), 9. Hazrat Allah Deen Madni (Rahmat Ullah Alaihi), 10. Hazrat Moulana Allah Yar Khan (Rahmat Ullah Alaihi).
THE SPIRIT OR RUH
The spirit or Ruh of every person is a created reflection of the Divine Attributes and it originates in Alam-e Amar (Realm of Command). Its food is the Light of Allah or the Divine Refulgence, which it acquires from the Realm of Command through the holy Prophet Muhammad (may Allah’s choicest favors and peace be upon him), whose status in the spiritual world is like that of the sun in the solar system. The Quran refers to him as the ‘bright lamp’. Indeed, he is the divinely selected channel of all Barakah. All Exalted Messengers themselves receive these Barakah from him.
LATAIF
The human Ruh also possesses vital organs like the physical body; through which it acquires its knowledge, food and energy. These are called Lataif (singular Latifah: subtlety). Scholars of various Sufi Orders have associated them with specific areas of the human body. The Naqshbandia Owaisiah Order identifies these Lataif as follows. First - Qalb: This spiritual faculty is located within the physical heart. Its function is Zikr. Its strength increases one’s capacity for Allah’s Zikr. Second – Ruh: The site of this Latifah, which is a distinct faculty of the human Ruh, is on the right side of the chest at the level of Qalb. Its primary function is concentration towards Allah. Third – Sirri: This is located above the Qalb and functions to make possible Kashf. Forth – Khaffi: This is located above the Ruh and functions to perceive the omnipresence of Allah. Fifth – Akhfa: This is located in the middle of chest, at the centre of the first four Lataif and makes it possible for the Ruh to perceive the closeness of Allah, Who is closer to us than our own selves. Sixth – Nafs: This Latifah is located at the forehead and functions to purify the human soul. Seventh – Sultan al-Azkar: This Latifah is located at the top centre of the head and serves to absorb the Barakah of Allah into the entire body, so that every cell resonates with Zikr.
FIVE EXALTED MESSENGERS OF GOD
There are Five Exalted Messengers among the many known and unknown Messengers of Allah. They are Hazrat Muhammad, Hazrat Nuh (Noah), Hazrat Ibrahim (Abraham), Hazrat Musa (Moses), and Hazrat Esa (Jesus), peace be upon them all. Hazrat Adam is the first Prophet of Allah and the father of mankind. Each Latifah is associated with a particular Prophet. The Barakah and lights from Hazrat Adam (peace be upon him), descend on the first Latifah Qalb; its lights are reflected from the first heaven and are yellowish. The second Latifah is associated with Hazrat Nuh and Hazrat Ibrahim (peace be upon them). Its lights descend from the second heaven and appear as golden red. The lights descending upon the third Latifah are from Hazrat Musa (peace be upon him) and are white. One the fourth Latifah, the lights of Hazrat Esa (peace be upon him) descend from the fourth heaven and are deep blue. The fifth Latifah receives its Barakah directly from the holy Prophet Muhammad (may Allah’s choicest favors and peace be upon him). The lights associated with this Latifah are green, descend from the fifth heaven, and overwhelm all the first four Lataif. The Lights descending upon the sixth and seventh Lataif are the Divine Lights, whose color and condition cannot be determined. These are like flashes of lightening that defy comprehension. If Allah blesses a seeker with Kashf, he can observe all of this. The vision is slightly diffused in the beginning, but gradually the clarity improves.
SULOOK
Stages of the Path After all seven Lataif of a seeker have been illuminated with Divine Lights through Tawajjuh of the Sheikh and his Ruh has acquired the ability to fly, the Sheikh initiates its journey on the sublime Path of Divine nearness. The Path is known as Sulook, and its stages are not hypothetical imaginations but real and actually existing stations on the spiritual Path. These are also referred to as Meditations, because a seeker mentally meditates about a station while his/her Ruh actually ascends towards it. The first three stations that form the base of whole Sulook are described as; Ahadiyyat, a station of Absolute Unity of Divinity. It is above and beyond the seven heavens. It is so vast a station that the seven heavens and all that they encompass are lost within Ahadiyyat as a ring is lost in a vast desert. Its lights are white in color. Maiyyat station denotes Divine Company, ‘He is with you, wherever you might be.’ This station is so vast that Ahadiyyat along with the seven heavens beneath are lost within it as a ring is lost in a desert. Its lights are green in color. Aqrabiyyat station denotes Divine Nearness, ‘He is nearer to you than your life- vein.’ Again, Aqrabiyyat is vast as compared to Maiyyat in the same proportion. Its lights are golden red and are reflected from the Divine Throne. It is indeed the greatest favor of Almighty Allah that He blesses a seeker with an accomplished Sheikh, who takes him to these sublime stations. The final station that a seeker attains to during his/her lifetime becomes his/her Iliyyeen (blessed abode) in Barzakh and his/her Ruh stays at this station after death.
ZIKR
Why is Zikr Necessary for Everyone? Allah ordains every soul in the Quran to Perform Zikr. This not only means reciting the Quran and Tasbeeh but also Zikr-e Qalb. It is only through Zikr-e Qalbi that Prophetic Lights reach the depths of human soul and purify it from all vice and evil. Zikr infuses a realization of constant Divine Presence and a seeker feels great improvement in the level of sincerity and love towards Allah and the holy Prophet- SAWS. Such levels of sincerity, love and feelings of Divine Presence can never be obtained without Zikr. It would be a mistake to believe that Zikr may be a requirement only for the very pious and virtuous people. Zikr provides the Prophetic blessings which are in effect the life line of every human soul. It transforms even the most corrupted humans into virtuous souls by bringing out the best in them. The fact is that Zikr is the only way to achieve true contentment and satisfaction in life. The holy Quran has pointed to this eternal fact that it is only through Zikr Allah that hearts can find satisfaction. Such satisfaction and peace are the ultimate requirements of every person, regardless of religion, race and ethnicity. Practicing Zikr regularly removes all traces of anxiety and restlessness, and guides the human soul to eternal bliss and peace.
KHALIFA MAJAZEEN
Hazrat Moulana Allah Yar Khan (R.A), during his life time in 1974, presented a nomination list to Prophet Muhammad (S.A.W), during Maraqba, of expected Khalifa Majazeen for Silsila Naqshbandia Awaisia. Prophet Muhammad (S.A.W) approved some names, deleted some of the names, and added down the name of Major Ghulam Muhammad as also Khalifa Majaaz of Silsila Naqshbandia Awaisia (which was not previously included in the list)
The approved names at that time included:
1. Mr. Muhammad Akram Awan Sahib,
2. Mr. Sayed Bunyad Hussain Shah Sahib,
3. Mr. Major Ahsan Baig Sahib,
4. Mr. Col. Matloob Hussain Sahib,
5. Mr. Major Ghulam Muhammad Sahib of Wan Bhachran Mianwali,
6. Mr. Molvi Abdul Haq Sahib,
7. Mr. Hafiz Abdul Razzaq Sahib,
8. Mr. Hafiz Ghulam Qadri Sahib,
9. Mr. Khan Muhammad Irani Sahib,
10. Mr. Maolana Abdul Ghafoor Sahib,
11. Mr. Syed Muhammad Hassan Sahib of Zohb.
These Majazeen were authorized to; held Majalis of Zikar (Pas Anfas) in their respective areas, arrange Majalis of Zikar in neighboring areas, train them on the way of Sulook, prepare them for Spiritual Bai’at (Oath of Allegiance), and present them to Sheikh Hazrat Moulana Allah Yar Khan for Spiritual Bai’at at the Hand of Prophet Muhammad (S.A.W), in the life of Hazrat Moulana Allah Yar Khan (R.A), and were all equal in status as Khalifa Majaaz of Hazrat Moulana Allah Yar Khan (R.A).
Presently we are following Hazrat Major ® Ghulam Muhammad Sahib, Khalifa Majaaz of Hazrat Moulana Allah Yar Khan (R.A).
I seek refuge in Allah from Satan, the outcast.
In the name of Allah, the Beneficent, the Merciful.
Allah’s peace be upon Prophet Muhammad (S.A.W), the glorious Prophet of Islam, and on his Companions and his followers.
TASAWWUF
"There is no doubt that Tasawwuf is an important branch of Islam. The word itself may have been derived form the Arabic word "Soof" (Wool) or from "Safa" (cleanliness), but its foundation lies in one’s personal sincerity in seeking Allah’s nearness and trying to live a life pleasing to Him. Study of the Quran, the Hadith, and the practical life of the holy Prophet Muhammad (S.A.W) and his faithful Companions provide unmistakable support to this reality." (Hazrat Moulana Allah Yar Khan (R.A)
SUFISM, AN ESSENTIAL PART OF ISLAM
Doubts exist not only in the minds of the Muslim faithful but also among the Ulema, notably the exoteric about Tasawwuf and its votaries. Often they lead to misunderstanding, as if Shariah and Tariqah were two separate entries, or that Tasawwuf was some obscure discipline foreign to Islam, or that it was altogether above the established laws and injunctions of our Religion. To help remove these misgivings and to reassure seekers, as well as scholars, our Sheikh Hazrat Moulana Allah Yar Khan (R.A), Sheikh Silsila Naqshbandia Awaisia, wrote Al-Jamal Wal Kamal, Aqaid-O-Kamalaat Ulmai-e-Deoband, Binat-e-Rasool (S.A.W), Daamad-e-Ali (R.A), Dalael-us-Salook, Ejaad-e-Mazhab Shia, Hayat-un-Nabi (S.A.W), Hayat Barzakhia, Ilm-o-Irfan, Niffaz-e-Shariat Aur Fiqah-e-Jaferia, Saif-e-Owaisi, Shikast-e-Ahdai Hussain and Tahkeek Halal Haram books.
BIOGRAPHY
Sheikh Allah Yar Khan was born in Chakrala, a remote village of Mianwali District of Pakistan, in 1904. He completed his religious education in 1934. The very year, he met Shaykh Abdul Rahim, who took him to the shrine of Shaykh Allah Deen Madni. By Divine Will his spiritual connection was right away established with the saint of the 10th century Hijra (sixteenth century) and he started receiving spiritual beneficence. His sublime education in Sufism, signifying progressive spiritual growth and advancement, continued for about twenty-five years. In 1962 he was directed to carry out the propagation of Prophetic blessings - a noble mission that he accomplished with singular enthusiasm and devotion for a period spanning half a century. Anybody who visited him was duly rewarded with a share of spiritual bliss as per his/her sincerity and capacity. Shaykh Allah Yar Khan's mission produced men and women of deep spiritual vision and distinction.
Although Hazrat Moulana Allah Yar Khan (R.A) have lived a major portion of his life as a scholar, with the avowed mission of illuminating the truth of Islam and the negation of fallacious sects, and this would appear quite removed from Tasawwuf, yet the only practical difference between the two, namely the use of the former as a media to expound the truth, and the latter to imbue people with positive faith. Nevertheless, people are amazed that a man, who until the other day, was known as a dialectician and a preacher of Islam, is not only talking of Mystic Path, but is also claiming spiritual bonds with the veteran Sufi Masters of the Past. This amazement is obviously out of place in the view of Quranic injunction: This is the bounty of Allah which He gives to whom He wills. (62:4)
THE PURIFICATION OF THE SOUL
The purification of the soul always formed part of the main mission of the Prophets; that is, the dissemination and propagation of the Devine Message. This responsibility later fell directly on the shoulders of the true Ulema in the Ummah of the last Prophet Muhammad (S.A.W), who, as his genuine successors, have continued to shed brave light in every Dark Age of materialism and sacrilege. In the present age of ruinous confusion, the importance of this responsibility has increased manifold; of the utter neglect of Islam by Muslims has not only driven them to misery, but also grievously weakened their bonds of faith in Allah and His Prophet Muhammad (S.A.W). The decay in their belief and consequent perversion in their conduct has reached a stage that any attempt to pull them out of the depth of ignominy and the heedless chaos of faithlessness, attracts grave uncertainties and apprehensions rather than a encouraging will to follow the Shariah, to purify the soul and to reform within. The Quranic Verse: Layers upon layers of darkness… (24:40) provides the nearest expression of their present state.
SHARIAH & SUFISM
Any action against the Sunnah (Prophet’s way of life) cannot be called Sufism. Singing and dancing, and the prostration on tombs are not part of Sufism. Nor is predicting the future and predicting the outcome of cases in the courts of law, a part of Sufism. Sufis are not required to abandon their worldly possessions or live in the wilderness far from the practical world. In fact these absurdities are just its opposites. It is an established fact that Tazkiyah (soul purification) stands for that inner purity which inspires a person’s spirit to obey the holy Prophet Muhammad (S.A.W). If a false claimant of Sufism teaches tricks and jugglery, ignoring religious obligations, he is an impostor. A true Sheikh will lead a believer to the august spiritual audience of the holy Prophet Muhammad (S.A.W). If you are fortunate enough to be blessed with the company of an accomplished spiritual guide and Sheikh of Sufism, and if you follow his instructions, you will observe a positive change in yourself, transferring you from vice to virtue.
ISLAM, AS A COMPLETE CODE OF LIFE
Islam, as a complete code of life or Deen, was perfected during the life of the Holy Prophet Muhammad (S.A.W). He was the sole teacher and his mosque was the core institution for the community. Although Islam in its entirety was practiced during that blessed era, the classification and compilation of its knowledge into distinct branches like ‘Tafsir’ (interpretation of the Quran), Hadith (traditions or sayings of the holy Prophet- SAWS), Fiqh (Islamic law), and Sufism (the soul purification) were undertaken subsequently. This Deen of Allah passed from the holy Prophet Muhammad (S.A.W) to his illustrious Companions in two ways: the outward and the inward. The former comprised the knowledge defined by speech and conduct, i.e., the Quran and Sunnah. The latter comprised the invisible blessings or the Prophetic lights transmitted by his blessed self. These blessings purified the hearts and instilled in them a passionate desire to follow Islam with utmost love, honesty and loyalty.
WHAT’S SUFISM
Sufism is the attempt to attain these Barakah (Blessings). The Companions handed down Prophet Muhammad (S.A.W) teachings as well as blessings to the Taba’een. Their strong hearts were capable of infusing these blessings into the hearts of their followers. Both aspects of Islam were similarly passed on by the Taba’een to the Taba Taba’een. The compilation of knowledge and its interpretation led to the establishment of many schools of religious thought; famous four being the Hanafi, the Hanbali, the Maliki, and the Shafa'i, all named after their founders. Similarly, in order to acquire, safeguard and distribute his blessings, an organized effort was initiated by four schools of Sufism: The Naqshbandia, the Qadria, the Chishtia, and the Suharwardia. These schools were also named after their organizers and came to be known as Sufi Orders. All these Orders intend to purify the hearts of sincere Muslims with Prophetic lights. These Sufi Orders also grew into many branches with the passage of time and are known by other names as well. The holy Quran has linked success in this life and the Hereafter with Tazkiyah (soul purification). He, who purified, is successful. (87: 14) Sufi Orders of Islam are the institutions where the basics of Tazkiyah (soul purification) and its practical application are taught. They have graded programs in which every new seeker is instructed in Zikr-e Lisani (oral Zikr) and is finally taught the Zikr-e Qalbi (Remembrance in heart).
ZIKR-E QALBI
However, in the Naqshbandia Order, Zikr-e Qalbi is practiced from the very beginning. Adherence to the Sunnah (Prophet’s way of life) is greatly emphasized in this Order, because the seeker achieves greater and quicker progress through its blessings. The essence of Zikr is that the Qalb should sincerely accept Islamic beliefs and gain the strength to follow the Sunnah with even greater devotion. ‘If the heart is acquainted with Allah and is engaged in His Zikr; then it is filled with Barakaat-e Nabuwwat (Prophetic blessings) which infuse their purity in the mind and body. This not only helps in controlling sensual drives but also removes traces of abhorrence, voracity, envy and insecurity from human soul. The person therefore becomes an embodiment of love, both for the Divine and the corporeal. This is the meaning of a Hadith, “There is a lump of flesh in the human body; if it goes astray the entire body is misguided, and if it is reformed the entire body is reformed. Know that this lump is the Qalb”.’
PAS ANFAS
Recent History Khawajah Naqshband (d. 1389 CE) organized the Naqshbandia Order at Bukhara (Central Asia). This Order has two main branches – the Mujaddidia and the Owaisiah. The former is identified with Sheikh Ahmed Sirhindi, known as Mujaddid Alif Sani (literally: reviver of the second Muslim millennium), a successor to Khawajah Baqi Billah, who introduced the Order to the Indo- Pakistan sub-continent. The Owaisiah Order employs a similar method of Zikr but acquires the Prophetic blessings in the manner of Khawajah Owais Qarni, who received this beneficence from the Holy Prophet Muhammad (S.A.W) without a formal physical meeting. The Zikr employed by the Naqshbandia is ‘Zikr-e Khafi Qalbi’ (remembrance of Allah’s Name within the heart) and the method is termed ‘Pas Anfas’, which (in Persian) means guarding every breath. The Chain of Transmission of these Barakah, of course, emanates from the holy Prophet- SAWS.
SPIRITUAL BAI’AT (OATH OF ALLEGIANCE
It is necessary in all Sufi Orders that the Sheikh and the seekers must be contemporaries and must physically meet each other for the transfer of these blessings. However, the Naqshbandia Owaisiah Order goes beyond this requirement and Sufis of this Order receive these Barakah regardless of physical meeting with their Sheikh or even when the Sheikh is not their contemporary. Yet, it must be underscored that physical meeting with the Sheikh of this Order still holds great importance in dissemination of these Barakah. Sheikh Sirhindi writes about the Owaisiah Order in his book ‘Tazkirah’: ‘It is the most sublime, the most exalted, and the most effective…and the highest station of all others is only its stepping stone.’ By far the greatest singular distinction of the Naqshbandia Owaisiah Order is the honor of Spiritual Bai’at (Oath of Allegiance) directly at the blessed hands of the holy Prophet Muhammad (S.A.W).
SHEIKH HAZRAT MOULANA ALLAH YAR KHAN (R.A)
The Reviver Sheikh Allah Yar Khan was born in Chikrala, a remote village of Mianwali District of Pakistan, in 1904. He completed his religious education in 1934. The same year, he met Sheikh ‘Abdul Rahim, who took him to the shrine of Sheikh Allah Deen Madni. By Divine Will his spiritual connection was immediately established with the saint of the 10th century Hijra (sixteenth century CE) and he started receiving spiritual beneficence. His sublime education in Sufism, signifying progressive spiritual growth and advancement, continued for about twenty-five years, after which he was directed to undertake the propagation of Prophetic blessings - a noble mission that he accomplished with singular zeal and dedication for a period spanning half a century. Anybody who visited him was duly rewarded with a share of spiritual bliss commensurate with his/her sincerity and capacity. Sheikh Allah Yar Khan’s mission produced men and women of deep spiritual vision and eminence. He authored eighteen books, the most distinguished being Dalael us-Sulook (Sufism - An Objective Appraisal), Hayat-e Barzakhiah (Life Beyond Life) and Israr ul- Haramain (Secrets of the two holy Mosques). He was undoubtedly one of the most distinguished Sufi saints of the Muslim Ummah and a reviver of the Naqshbandia Owaisiah Order. He passed away on 18 February 1984 in Islamabad at the age of eighty.
THE CHAIN OF TRANSMISSION OF NAQSHBANDIA OWAISIAH
1. Hazrat Muhammad ur-Rasool Allah (Sall Allah-o Alaihi wa Sallam), 2. Hazrat Abu Bakr Siddiq (Radhi Allah-o Unho), 3. Hazrat Imam Hassan Basri (Rahmat Ullah Alaihi), 4. Hazrat Daud Tai (Rahmat Ullah Alaihi), 5. Hazrat Junaid Baghdadi (Rahmat Ullah Alaihi), 6. Hazrat Ubaid Ullah Ahrar (Rahmat Ullah Alaihi), 7. Hazrat Abdur Rahman Jami (Rahmat Ullah Alaihi), 8. Hazrat Abu Ayub Muhammad Salih (Rahmat Ullah Alaihi), 9. Hazrat Allah Deen Madni (Rahmat Ullah Alaihi), 10. Hazrat Moulana Allah Yar Khan (Rahmat Ullah Alaihi).
THE SPIRIT OR RUH
The spirit or Ruh of every person is a created reflection of the Divine Attributes and it originates in Alam-e Amar (Realm of Command). Its food is the Light of Allah or the Divine Refulgence, which it acquires from the Realm of Command through the holy Prophet Muhammad (may Allah’s choicest favors and peace be upon him), whose status in the spiritual world is like that of the sun in the solar system. The Quran refers to him as the ‘bright lamp’. Indeed, he is the divinely selected channel of all Barakah. All Exalted Messengers themselves receive these Barakah from him.
LATAIF
The human Ruh also possesses vital organs like the physical body; through which it acquires its knowledge, food and energy. These are called Lataif (singular Latifah: subtlety). Scholars of various Sufi Orders have associated them with specific areas of the human body. The Naqshbandia Owaisiah Order identifies these Lataif as follows. First - Qalb: This spiritual faculty is located within the physical heart. Its function is Zikr. Its strength increases one’s capacity for Allah’s Zikr. Second – Ruh: The site of this Latifah, which is a distinct faculty of the human Ruh, is on the right side of the chest at the level of Qalb. Its primary function is concentration towards Allah. Third – Sirri: This is located above the Qalb and functions to make possible Kashf. Forth – Khaffi: This is located above the Ruh and functions to perceive the omnipresence of Allah. Fifth – Akhfa: This is located in the middle of chest, at the centre of the first four Lataif and makes it possible for the Ruh to perceive the closeness of Allah, Who is closer to us than our own selves. Sixth – Nafs: This Latifah is located at the forehead and functions to purify the human soul. Seventh – Sultan al-Azkar: This Latifah is located at the top centre of the head and serves to absorb the Barakah of Allah into the entire body, so that every cell resonates with Zikr.
FIVE EXALTED MESSENGERS OF GOD
There are Five Exalted Messengers among the many known and unknown Messengers of Allah. They are Hazrat Muhammad, Hazrat Nuh (Noah), Hazrat Ibrahim (Abraham), Hazrat Musa (Moses), and Hazrat Esa (Jesus), peace be upon them all. Hazrat Adam is the first Prophet of Allah and the father of mankind. Each Latifah is associated with a particular Prophet. The Barakah and lights from Hazrat Adam (peace be upon him), descend on the first Latifah Qalb; its lights are reflected from the first heaven and are yellowish. The second Latifah is associated with Hazrat Nuh and Hazrat Ibrahim (peace be upon them). Its lights descend from the second heaven and appear as golden red. The lights descending upon the third Latifah are from Hazrat Musa (peace be upon him) and are white. One the fourth Latifah, the lights of Hazrat Esa (peace be upon him) descend from the fourth heaven and are deep blue. The fifth Latifah receives its Barakah directly from the holy Prophet Muhammad (may Allah’s choicest favors and peace be upon him). The lights associated with this Latifah are green, descend from the fifth heaven, and overwhelm all the first four Lataif. The Lights descending upon the sixth and seventh Lataif are the Divine Lights, whose color and condition cannot be determined. These are like flashes of lightening that defy comprehension. If Allah blesses a seeker with Kashf, he can observe all of this. The vision is slightly diffused in the beginning, but gradually the clarity improves.
SULOOK
Stages of the Path After all seven Lataif of a seeker have been illuminated with Divine Lights through Tawajjuh of the Sheikh and his Ruh has acquired the ability to fly, the Sheikh initiates its journey on the sublime Path of Divine nearness. The Path is known as Sulook, and its stages are not hypothetical imaginations but real and actually existing stations on the spiritual Path. These are also referred to as Meditations, because a seeker mentally meditates about a station while his/her Ruh actually ascends towards it. The first three stations that form the base of whole Sulook are described as; Ahadiyyat, a station of Absolute Unity of Divinity. It is above and beyond the seven heavens. It is so vast a station that the seven heavens and all that they encompass are lost within Ahadiyyat as a ring is lost in a vast desert. Its lights are white in color. Maiyyat station denotes Divine Company, ‘He is with you, wherever you might be.’ This station is so vast that Ahadiyyat along with the seven heavens beneath are lost within it as a ring is lost in a desert. Its lights are green in color. Aqrabiyyat station denotes Divine Nearness, ‘He is nearer to you than your life- vein.’ Again, Aqrabiyyat is vast as compared to Maiyyat in the same proportion. Its lights are golden red and are reflected from the Divine Throne. It is indeed the greatest favor of Almighty Allah that He blesses a seeker with an accomplished Sheikh, who takes him to these sublime stations. The final station that a seeker attains to during his/her lifetime becomes his/her Iliyyeen (blessed abode) in Barzakh and his/her Ruh stays at this station after death.
ZIKR
Why is Zikr Necessary for Everyone? Allah ordains every soul in the Quran to Perform Zikr. This not only means reciting the Quran and Tasbeeh but also Zikr-e Qalb. It is only through Zikr-e Qalbi that Prophetic Lights reach the depths of human soul and purify it from all vice and evil. Zikr infuses a realization of constant Divine Presence and a seeker feels great improvement in the level of sincerity and love towards Allah and the holy Prophet- SAWS. Such levels of sincerity, love and feelings of Divine Presence can never be obtained without Zikr. It would be a mistake to believe that Zikr may be a requirement only for the very pious and virtuous people. Zikr provides the Prophetic blessings which are in effect the life line of every human soul. It transforms even the most corrupted humans into virtuous souls by bringing out the best in them. The fact is that Zikr is the only way to achieve true contentment and satisfaction in life. The holy Quran has pointed to this eternal fact that it is only through Zikr Allah that hearts can find satisfaction. Such satisfaction and peace are the ultimate requirements of every person, regardless of religion, race and ethnicity. Practicing Zikr regularly removes all traces of anxiety and restlessness, and guides the human soul to eternal bliss and peace.
KHALIFA MAJAZEEN
Hazrat Moulana Allah Yar Khan (R.A), during his life time in 1974, presented a nomination list to Prophet Muhammad (S.A.W), during Maraqba, of expected Khalifa Majazeen for Silsila Naqshbandia Awaisia. Prophet Muhammad (S.A.W) approved some names, deleted some of the names, and added down the name of Major Ghulam Muhammad as also Khalifa Majaaz of Silsila Naqshbandia Awaisia (which was not previously included in the list)
The approved names at that time included:
1. Mr. Muhammad Akram Awan Sahib,
2. Mr. Sayed Bunyad Hussain Shah Sahib,
3. Mr. Major Ahsan Baig Sahib,
4. Mr. Col. Matloob Hussain Sahib,
5. Mr. Major Ghulam Muhammad Sahib of Wan Bhachran Mianwali,
6. Mr. Molvi Abdul Haq Sahib,
7. Mr. Hafiz Abdul Razzaq Sahib,
8. Mr. Hafiz Ghulam Qadri Sahib,
9. Mr. Khan Muhammad Irani Sahib,
10. Mr. Maolana Abdul Ghafoor Sahib,
11. Mr. Syed Muhammad Hassan Sahib of Zohb.
These Majazeen were authorized to; held Majalis of Zikar (Pas Anfas) in their respective areas, arrange Majalis of Zikar in neighboring areas, train them on the way of Sulook, prepare them for Spiritual Bai’at (Oath of Allegiance), and present them to Sheikh Hazrat Moulana Allah Yar Khan for Spiritual Bai’at at the Hand of Prophet Muhammad (S.A.W), in the life of Hazrat Moulana Allah Yar Khan (R.A), and were all equal in status as Khalifa Majaaz of Hazrat Moulana Allah Yar Khan (R.A).
Presently we are following Hazrat Major ® Ghulam Muhammad Sahib, Khalifa Majaaz of Hazrat Moulana Allah Yar Khan (R.A).