Ramadan Mubarak

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)

Quran

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.

Verily, Insulting a Muslim unjustly is one of the gravest sins,

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).

 

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.

 

Riyad as-Salihin, The Book of Miscellany Book 1, Hadith 104 Narrated 'Anas (ra): Messenger of Allah (pbuh) said, "Three follow a dead body: members of his family, his possessions and his deeds. Two of them return and one remains with him. His family and his family and possessions return; his deeds remain with him."

 

Riyad as-Salihin, The Book of Miscellany

Book 1, Hadith 104

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).

 

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).

 

© Enam Choudhury Design & Photography 2014

 

www.flickr.com/enamchoudhury

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).

Hazrat Syeduna Jabir says that the Holy Prophet (May Peace and blessing of Allah be upon him) would teach us about Istikhara like how He (May Peace and blessing of Allah be upon him) would teach us about the Surah of the Holy Quran. (Riyadh-us-Saliheen, Page 419, Hadith 718, Ref: Sahih Bukhari Sharif)

 

Istikhara means to seek welfare from Allah. Before you start any important task you should perform Istikhara. The person performing Istikhara is thus requesting Allah. "Oh Knower of the Unseen, give me a signal showing if what I am doing is better for me or not."

 

Please visit this Link for Online Istikhara through Internet: www.dawateislami.net/istikhara

A banana is an edible fruit, botanically a berry, produced by several kinds of large herbaceous flowering plants in the genus Musa. (In some countries, bananas used for cooking may be called plantains.) The fruit is variable in size, color and firmness, but is usually elongated and curved, with soft flesh rich in starch covered with a rind which may be green, yellow, red, purple, or brown when ripe. The fruits grow in clusters hanging from the top of the plant. Almost all modern edible parthenocarpic (seedless) bananas come from two wild species – Musa acuminata and Musa balbisiana. The scientific names of most cultivated bananas are Musa acuminata, Musa balbisiana, and Musa × paradisiaca for the hybrid Musa acuminata × M. balbisiana, depending on their genomic constitution. The old scientific name Musa sapientum is no longer used.

 

Musa species are native to tropical Indomalaya and Australia, and are likely to have been first domesticated in Papua New Guinea. They are grown in at least 107 countries, primarily for their fruit, and to a lesser extent to make fiber, banana wine and banana beer and as ornamental plants.

 

Worldwide, there is no sharp distinction between "bananas" and "plantains". Especially in the Americas and Europe, "banana" usually refers to soft, sweet, dessert bananas, particularly those of the Cavendish group, which are the main exports from banana-growing countries. By contrast, Musa cultivars with firmer, starchier fruit are called "plantains". In other regions, such as Southeast Asia, many more kinds of banana are grown and eaten, so the simple two-fold distinction is not useful and is not made in local languages.

 

The term "banana" is also used as the common name for the plants which produce the fruit. This can extend to other members of the genus Musa like the scarlet banana (Musa coccinea), pink banana (Musa velutina) and the Fe'i bananas. It can also refer to members of the genus Ensete, like the snow banana (Ensete glaucum) and the economically important false banana (Ensete ventricosum). Both genera are classified under the banana family, Musaceae.

 

DESCRIPTION

The banana plant is the largest herbaceous flowering plant. All the above-ground parts of a banana plant grow from a structure usually called a "corm". Plants are normally tall and fairly sturdy, and are often mistaken for trees, but what appears to be a trunk is actually a "false stem" or pseudostem. Bananas grow in a wide variety of soils, as long as the soil is at least 60 cm deep, has good drainage and is not compacted. The leaves of banana plants are composed of a "stalk" (petiole) and a blade (lamina). The base of the petiole widens to form a sheath; the tightly packed sheaths make up the pseudostem, which is all that supports the plant. The edges of the sheath meet when it is first produced, making it tubular. As new growth occurs in the centre of the pseudostem the edges are forced apart. Cultivated banana plants vary in height depending on the variety and growing conditions. Most are around 5 m tall, with a range from 'Dwarf Cavendish' plants at around 3 m to 'Gros Michel' at 7 m or more. Leaves are spirally arranged and may grow 2.7 metres long and 60 cm wide. They are easily torn by the wind, resulting in the familiar frond look.

 

When a banana plant is mature, the corm stops producing new leaves and begins to form a flower spike or inflorescence. A stem develops which grows up inside the pseudostem, carrying the immature inflorescence until eventually it emerges at the top. Each pseudostem normally produces a single inflorescence, also known as the "banana heart". (More are sometimes produced; an exceptional plant in the Philippines produced five.) After fruiting, the pseudostem dies, but offshoots will normally have developed from the base, so that the plant as a whole is perennial. In the plantation system of cultivation, only one of the offshoots will be allowed to develop in order to maintain spacing. The inflorescence contains many bracts (sometimes incorrectly referred to as petals) between rows of flowers. The female flowers (which can develop into fruit) appear in rows further up the stem (closer to the leaves) from the rows of male flowers. The ovary is inferior, meaning that the tiny petals and other flower parts appear at the tip of the ovary.

 

The banana fruits develop from the banana heart, in a large hanging cluster, made up of tiers (called "hands"), with up to 20 fruit to a tier. The hanging cluster is known as a bunch, comprising 3–20 tiers, or commercially as a "banana stem", and can weigh 30–50 kilograms. Individual banana fruits (commonly known as a banana or "finger") average 125 grams, of which approximately 75% is water and 25% dry matter.

 

The fruit has been described as a "leathery berry". There is a protective outer layer (a peel or skin) with numerous long, thin strings (the phloem bundles), which run lengthwise between the skin and the edible inner portion. The inner part of the common yellow dessert variety can be split lengthwise into three sections that correspond to the inner portions of the three carpels by manually deforming the unopened fruit. In cultivated varieties, the seeds are diminished nearly to non-existence; their remnants are tiny black specks in the interior of the fruit.

 

Bananas are naturally slightly radioactive, more so than most other fruits, because of their potassium content and the small amounts of the isotope potassium-40 found in naturally occurring potassium. The banana equivalent dose of radiation is sometimes used in nuclear communication to compare radiation levels and exposures.

 

ETYMOLOGY

The word banana is thought to be of West African origin, possibly from the Wolof word banaana, and passed into English via Spanish or Portuguese.

 

TAXONOMY

The genus Musa was created by Carl Linnaeus in 1753. The name may be derived from Antonius Musa, physician to the Emperor Augustus, or Linnaeus may have adapted the Arabic word for banana, mauz. Musa is in the family Musaceae. The APG III system assigns Musaceae to the order Zingiberales, part of the commelinid clade of the monocotyledonous flowering plants. Some 70 species of Musa were recognized by the World Checklist of Selected Plant Families as of January 2013; several produce edible fruit, while others are cultivated as ornamentals.

 

The classification of cultivated bananas has long been a problematic issue for taxonomists. Linnaeus originally placed bananas into two species based only on their uses as food: Musa sapientum for dessert bananas and Musa paradisiaca for plantains. Subsequently further species names were added. However, this approach proved inadequate to address the sheer number of cultivars existing in the primary center of diversity of the genus, Southeast Asia. Many of these cultivars were given names which proved to be synonyms.

 

In a series of papers published in 1947 onwards, Ernest Cheesman showed that Linnaeus's Musa sapientum and Musa paradisiaca were actually cultivars and descendants of two wild seed-producing species, Musa acuminata and Musa balbisiana, both first described by Luigi Aloysius Colla. He recommended the abolition of Linnaeus's species in favor of reclassifying bananas according to three morphologically distinct groups of cultivars – those primarily exhibiting the botanical characteristics of Musa balbisiana, those primarily exhibiting the botanical characteristics of Musa acuminata, and those with characteristics that are the combination of the two. Researchers Norman Simmonds and Ken Shepherd proposed a genome-based nomenclature system in 1955. This system eliminated almost all the difficulties and inconsistencies of the earlier classification of bananas based on assigning scientific names to cultivated varieties. Despite this, the original names are still recognized by some authorities today, leading to confusion.

 

The currently accepted scientific names for most groups of cultivated bananas are Musa acuminata Colla and Musa balbisiana Colla for the ancestral species, and Musa × paradisiaca L. for the hybrid M. acuminata × M. balbisiana.

 

Synonyms of M. × paradisica include:

A large number of subspecific and varietial names of M. × paradisiaca, including M. p. subsp. sapientum (L.) Kuntze

Musa × dacca Horan.

Musa × sapidisiaca K.C.Jacob, nom. superfl.

Musa × sapientum L., and a large number of its varietal names, including M. × sapientum var. paradisiaca (L.) Baker, nom. illeg.

 

Generally, modern classifications of banana cultivars follow Simmonds and Shepherd's system. Cultivars are placed in groups based on the number of chromosomes they have and which species they are derived from. Thus the Latundan banana is placed in the AAB Group, showing that it is a triploid derived from both M. acuminata (A) and M. balbisiana (B). For a list of the cultivars classified under this system see List of banana cultivars.

 

In 2012, a team of scientists announced they had achieved a draft sequence of the genome of Musa acuminata.

 

BANANAS & PLANTAINS

In regions such as North America and Europe, Musa fruits offered for sale can be divided into "bananas" and "plantains", based on their intended use as food. Thus the banana producer and distributor Chiquita produces publicity material for the American market which says that "a plantain is not a banana". The stated differences are that plantains are more starchy and less sweet; they are eaten cooked rather than raw; they have thicker skin, which may be green, yellow or black; and they can be used at any stage of ripeness. Linnaeus made the same distinction between plantains and bananas when first naming two "species" of Musa. Members of the "plantain subgroup" of banana cultivars, most important as food in West Africa and Latin America, correspond to the Chiquita description, having long pointed fruit. They are described by Ploetz et al. as "true" plantains, distinct from other cooking bananas. The cooking bananas of East Africa belong to a different group, the East African Highland bananas, so would not qualify as "true" plantains on this definition.

 

An alternative approach divides bananas into dessert bananas and cooking bananas, with plantains being one of the subgroups of cooking bananas. Triploid cultivars derived solely from M. acuminata are examples of "dessert bananas", whereas triploid cultivars derived from the hybrid between M. acuminata and M. balbinosa (in particular the plantain subgroup of the AAB Group) are "plantains". Small farmers in Colombia grow a much wider range of cultivars than large commercial plantations. A study of these cultivars showed that they could be placed into at least three groups based on their characteristics: dessert bananas, non-plantain cooking bananas, and plantains, although there were overlaps between dessert and cooking bananas.

 

In Southeast Asia – the center of diversity for bananas, both wild and cultivated – the distinction between "bananas" and "plantains" does not work, according to Valmayor et al. Many bananas are used both raw and cooked. There are starchy cooking bananas which are smaller than those eaten raw. The range of colors, sizes and shapes is far wider than in those grown or sold in Africa, Europe or the Americas.[35] Southeast Asian languages do not make the distinction between "bananas" and "plantains" that is made in English (and Spanish). Thus both Cavendish cultivars, the classic yellow dessert bananas, and Saba cultivars, used mainly for cooking, are called pisang in Malaysia and Indonesia, kluai in Thailand and chuoi in Vietnam. Fe'i bananas, grown and eaten in the islands of the Pacific, are derived from entirely different wild species than traditional bananas and plantains. Most Fe'i bananas are cooked, but Karat bananas, which are short and squat with bright red skins, very different from the usual yellow dessert bananas, are eaten raw.

 

In summary, in commerce in Europe and the Americas (although not in small-scale cultivation), it is possible to distinguish between "bananas", which are eaten raw, and "plantains", which are cooked. In other regions of the world, particularly India, Southeast Asia and the islands of the Pacific, there are many more kinds of banana and the two-fold distinction is not useful and not made in local languages. Plantains are one of many kinds of cooking bananas, which are not always distinct from dessert bananas.

 

HISTORICAL CULTIVATION

Farmers in Southeast Asia and Papua New Guinea first domesticated bananas. Recent archaeological and palaeoenvironmental evidence at Kuk Swamp in the Western Highlands Province of Papua New Guinea suggests that banana cultivation there goes back to at least 5000 BCE, and possibly to 8000 BCE. It is likely that other species were later and independently domesticated elsewhere in Southeast Asia. Southeast Asia is the region of primary diversity of the banana. Areas of secondary diversity are found in Africa, indicating a long history of banana cultivation in the region.

 

Phytolith discoveries in Cameroon dating to the first millennium BCE triggered an as yet unresolved debate about the date of first cultivation in Africa. There is linguistic evidence that bananas were known in Madagascar around that time. The earliest prior evidence indicates that cultivation dates to no earlier than late 6th century CE. It is likely, however, that bananas were brought at least to Madagascar if not to the East African coast during the phase of Malagasy colonization of the island from South East Asia c. 400 CE.

 

The banana may also have been present in isolated locations elsewhere in the Middle East on the eve of Islam. The spread of Islam was followed by far-reaching diffusion. There are numerous references to it in Islamic texts (such as poems and hadiths) beginning in the 9th century. By the 10th century the banana appears in texts from Palestine and Egypt. From there it diffused into North Africa and Muslim Iberia. During the medieval ages, bananas from Granada were considered among the best in the Arab world. In 650, Islamic conquerors brought the banana to Palestine. Today, banana consumption increases significantly in Islamic countries during Ramadan, the month of daylight fasting.

 

Bananas were certainly grown in the Christian Kingdom of Cyprus by the late medieval period. Writing in 1458, the Italian traveller and writer Gabriele Capodilista wrote favourably of the extensive farm produce of the estates at Episkopi, near modern day Limassol, including the region's banana plantations.

 

Bananas were introduced to the Americas by Portuguese sailors who brought the fruits from West Africa in the 16th century.

 

Many wild banana species as well as cultivars exist in extraordinary diversity in New Guinea, Malaysia, Indonesia, China, and the Philippines.

 

There are fuzzy bananas whose skins are bubblegum pink; green-and-white striped bananas with pulp the color of orange sherbet; bananas that, when cooked, taste like strawberries. The Double Mahoi plant can produce two bunches at once. The Chinese name of the aromatic Go San Heong banana means 'You can smell it from the next mountain.' The fingers on one banana plant grow fused; another produces bunches of a thousand fingers, each only an inch long.

—Mike Peed, The New Yorker

 

In 1999 archaeologists in London discovered what they believed to be the oldest banana in the UK, in a Tudor rubbish tip.

 

PLANTATION CULTIVATION IN THE CARIBBEAN,

CENTRAL & SOUTH AMERICA

In the 15th and 16th centuries, Portuguese colonists started banana plantations in the Atlantic Islands, Brazil, and western Africa. North Americans began consuming bananas on a small scale at very high prices shortly after the Civil War, though it was only in the 1880s that it became more widespread. As late as the Victorian Era, bananas were not widely known in Europe, although they were available. Jules Verne introduces bananas to his readers with detailed descriptions in Around the World in Eighty Days (1872).

 

The earliest modern plantations originated in Jamaica and the related Western Caribbean Zone, including most of Central America. It involved the combination of modern transportation networks of steamships and railroads with the development of refrigeration that allowed bananas to have more time between harvesting and ripening. North America shippers like Lorenzo Dow Baker and Andrew Preston, the founders of the Boston Fruit Company started this process in the 1870s, but railroad builders like Minor C Keith also participated, eventually culminating in the multi-national giant corporations like today's Chiquita Brands International and Dole. These companies were monopolistic, vertically integrated (meaning they controlled growing, processing, shipping and marketing) and usually used political manipulation to build enclave economies (economies that were internally self-sufficient, virtually tax exempt, and export oriented that contribute very little to the host economy). Their political maneuvers, which gave rise to the term Banana republic for states like Honduras and Guatemala, included working with local elites and their rivalries to influence politics or playing the international interests of the United States, especially during the Cold War, to keep the political climate favorable to their interests.

 

PEASANT CULTIVATION FOR EXPORT IN THE CARIBBEAN

The vast majority of the world's bananas today are cultivated for family consumption or for sale on local markets. India is the world leader in this sort of production, but many other Asian and African countries where climate and soil conditions allow cultivation also host large populations of banana growers who sell at least some of their crop.

 

There are peasant sector banana growers who produce for the world market in the Caribbean, however. The Windward Islands are notable for the growing, largely of Cavendish bananas, for an international market, generally in Europe but also in North America. In the Caribbean, and especially in Dominica where this sort of cultivation is widespread, holdings are in the 1–2 acre range. In many cases the farmer earns additional money from other crops, from engaging in labor outside the farm, and from a share of the earnings of relatives living overseas. This style of cultivation often was popular in the islands as bananas required little labor input and brought welcome extra income. Banana crops are vulnerable to destruction by high winds, such as tropical storms or cyclones.

 

After the signing of the NAFTA agreements in the 1990s, however, the tide turned against peasant producers. Their costs of production were relatively high and the ending of favorable tariff and other supports, especially in the European Economic Community, made it difficult for peasant producers to compete with the bananas grown on large plantations by the well capitalized firms like Chiquita and Dole. Not only did the large companies have access to cheap labor in the areas they worked, but they were better able to afford modern agronomic advances such as fertilization. The "dollar banana" produced by these concerns made the profit margins for peasant bananas unsustainable.

 

Caribbean countries have sought to redress this problem by providing government supported agronomic services and helping to organize producers' cooperatives. They have also been supporters of the Fair Trade movement which seeks to balance the inequities in the world trade in commodities.

 

EAST AFRICA

Most farms supply local consumption. Cooking bananas represent a major food source and a major income source for smallhold farmers. In east Africa, highland bananas are of greatest importance as a staple food crop. In countries such as Uganda, Burundi, and Rwanda per capita consumption has been estimated at 45 kilograms per year, the highest in the world.

 

MODERN CULTIVATION

All widely cultivated bananas today descend from the two wild bananas Musa acuminata and Musa balbisiana. While the original wild bananas contained large seeds, diploid or polyploid cultivars (some being hybrids) with tiny seeds are preferred for human raw fruit consumption. These are propagated asexually from offshoots. The plant is allowed to produce two shoots at a time; a larger one for immediate fruiting and a smaller "sucker" or "follower" to produce fruit in 6–8 months. The life of a banana plantation is 25 years or longer, during which time the individual stools or planting sites may move slightly from their original positions as lateral rhizome formation dictates.

 

Cultivated bananas are parthenocarpic, i.e. the flesh of the fruit swells and ripens without its seeds being fertilized and developing. Lacking viable seeds, propagation typically involves farmers removing and transplanting part of the underground stem (called a corm). Usually this is done by carefully removing a sucker (a vertical shoot that develops from the base of the banana pseudostem) with some roots intact. However, small sympodial corms, representing not yet elongated suckers, are easier to transplant and can be left out of the ground for up to two weeks; they require minimal care and can be shipped in bulk.It is not necessary to include the corm or root structure to propagate bananas; severed suckers without root material can be propagated in damp sand, although this takes somewhat longer.In some countries, commercial propagation occurs by means of tissue culture. This method is preferred since it ensures disease-free planting material. When using vegetative parts such as suckers for propagation, there is a risk of transmitting diseases (especially the devastating Panama disease).As a non-seasonal crop, bananas are available fresh year-round.

 

CAVENDISH

In global commerce in 2009, by far the most important cultivars belonged to the triploid AAA group of Musa acuminata, commonly referred to as Cavendish group bananas. They accounted for the majority of banana exports, despite only coming into existence in 1836. The cultivars Dwarf Cavendish and Grand Nain (Chiquita Banana) gained popularity in the 1950s after the previous mass-produced cultivar, Gros Michel (also an AAA group cultivar), became commercially unviable due to Panama disease, caused by the fungus Fusarium oxysporum which attacks the roots of the banana plant. Cavendish cultivars are resistant to the Panama Disease but in 2013 there were fears that the Black Sigatoka fungus would in turn make Cavendish bananas unviable.

 

Ease of transport and shelf life rather than superior taste make the Dwarf Cavendish the main export banana.

 

Even though it is no longer viable for large scale cultivation, Gros Michel is not extinct and is still grown in areas where Panama disease is not found. Likewise, Dwarf Cavendish and Grand Nain are in no danger of extinction, but they may leave supermarket shelves if disease makes it impossible to supply the global market. It is unclear if any existing cultivar can replace Cavendish bananas, so various hybridisation and genetic engineering programs are attempting to create a disease-resistant, mass-market banana.

 

RIPENING

Export bananas are picked green, and ripen in special rooms upon arrival in the destination country. These rooms are air-tight and filled with ethylene gas to induce ripening. The vivid yellow color consumers normally associate with supermarket bananas is, in fact, caused by the artificial ripening process. Flavor and texture are also affected by ripening temperature. Bananas are refrigerated to between 13.5 and 15 °C during transport. At lower temperatures, ripening permanently stalls, and the bananas turn gray as cell walls break down. The skin of ripe bananas quickly blackens in the 4 °C environment of a domestic refrigerator, although the fruit inside remains unaffected.

 

"Tree-ripened" Cavendish bananas have a greenish-yellow appearance which changes to a brownish-yellow as they ripen further. Although both flavor and texture of tree-ripened bananas is generally regarded as superior to any type of green-picked fruit, this reduces shelf life to only 7–10 days.Bananas can be ordered by the retailer "ungassed" (i.e. not treated with ethylene), and may show up at the supermarket fully green. Guineos verdes (green bananas) that have not been gassed will never fully ripen before becoming rotten. Instead of fresh eating, these bananas are best suited to cooking, as seen in Mexican culinary dishes.A 2008 study reported that ripe bananas fluoresce when exposed to ultraviolet light. This property is attributed to the degradation of chlorophyll leading to the accumulation of a fluorescent product in the skin of the fruit. The chlorophyll breakdown product is stabilized by a propionate ester group. Banana-plant leaves also fluoresce in the same way. Green bananas do not fluoresce. The study suggested that this allows animals which can see light in the ultraviolet spectrum (tetrachromats and pentachromats) to more easily detect ripened bananas.

 

STORAGE & TRANSPORT

Bananas must be transported over long distances from the tropics to world markets. To obtain maximum shelf life, harvest comes before the fruit is mature. The fruit requires careful handling, rapid transport to ports, cooling, and refrigerated shipping. The goal is to prevent the bananas from producing their natural ripening agent, ethylene. This technology allows storage and transport for 3–4 weeks at 13 °C. On arrival, bananas are held at about 17 °C and treated with a low concentration of ethylene. After a few days, the fruit begins to ripen and is distributed for final sale. Unripe bananas can not be held in home refrigerators because they suffer from the cold. Ripe bananas can be held for a few days at home. If bananas are too green, they can be put in a brown paper bag with an apple or tomato overnight to speed up the ripening process.

 

Carbon dioxide (which bananas produce) and ethylene absorbents extend fruit life even at high temperatures. This effect can be exploited by packing banana in a polyethylene bag and including an ethylene absorbent, e.g., potassium permanganate, on an inert carrier. The bag is then sealed with a band or string. This treatment has been shown to more than double lifespans up to 3–4 weeks without the need for refrigeration.

 

FRUIT

Bananas are a staple starch for many tropical populations. Depending upon cultivar and ripeness, the flesh can vary in taste from starchy to sweet, and texture from firm to mushy. Both the skin and inner part can be eaten raw or cooked. The primary component of the aroma of fresh bananas is isoamyl acetate (also known as banana oil), which, along with several other compounds such as butyl acetate and isobutyl acetate, is a significant contributor to banana flavor.

 

During the ripening process, bananas produce the gas ethylene, which acts as a plant hormone and indirectly affects the flavor. Among other things, ethylene stimulates the formation of amylase, an enzyme that breaks down starch into sugar, influencing the taste of bananas. The greener, less ripe bananas contain higher levels of starch and, consequently, have a "starchier" taste. On the other hand, yellow bananas taste sweeter due to higher sugar concentrations. Furthermore, ethylene signals the production of pectinase, an enzyme which breaks down the pectin between the cells of the banana, causing the banana to soften as it ripens.

 

Bananas are eaten deep fried, baked in their skin in a split bamboo, or steamed in glutinous rice wrapped in a banana leaf. Bananas can be made into jam. Banana pancakes are popular amongst backpackers and other travelers in South Asia and Southeast Asia. This has elicited the expression Banana Pancake Trail for those places in Asia that cater to this group of travelers. Banana chips are a snack produced from sliced dehydrated or fried banana or plantain, which have a dark brown color and an intense banana taste. Dried bananas are also ground to make banana flour. Extracting juice is difficult, because when a banana is compressed, it simply turns to pulp. Bananas feature prominently in Philippine cuisine, being part of traditional dishes and desserts like maruya, turrón, and halo-halo or saba con yelo. Most of these dishes use the Saba or Cardaba banana cultivar. Bananas are also commonly used in cuisine in the South-Indian state of Kerala, where they are steamed (puzhungiyathu), made into curries, fried into chips (upperi) or fried in batter (pazhampori). Pisang goreng, bananas fried with batter similar to the Filipino maruya or Kerala pazhampori, is a popular dessert in Malaysia, Singapore, and Indonesia. A similar dish is known in the United Kingdom and United States as banana fritters.

 

Plantains are used in various stews and curries or cooked, baked or mashed in much the same way as potatoes, such as the Pazham Pachadi prepared in Kerala.

 

Seeded bananas (Musa balbisiana), one of the forerunners of the common domesticated banana, are sold in markets in Indonesia.

 

FLOWER

Banana hearts are used as a vegetable in South Asian and Southeast Asian cuisine, either raw or steamed with dips or cooked in soups, curries and fried foods. The flavor resembles that of artichoke. As with artichokes, both the fleshy part of the bracts and the heart are edible.

 

LEAVES

Banana leaves are large, flexible, and waterproof. They are often used as ecologically friendly disposable food containers or as "plates" in South Asia and several Southeast Asian countries. In Indonesian cuisine, banana leaf is employed in cooking method called pepes and botok; the banana leaf packages containing food ingredients and spices are cooked on steam, in boiled water or grilled on charcoal. In the South Indian states of Tamil Nadu, Karnataka, Andhra Pradesh and Kerala in every occasion the food must be served in a banana leaf and as a part of the food a banana is served. Steamed with dishes they impart a subtle sweet flavor. They often serve as a wrapping for grilling food. The leaves contain the juices, protect food from burning and add a subtle flavor. In Tamil Nadu (India) leaves are fully dried and used as packing material for food stuffs and also making cups to hold liquid foods. In Central American countries, banana leaves are often used as wrappers for tamales.

 

TRUNK

The tender core of the banana plant's trunk is also used in South Asian and Southeast Asian cuisine, and notably in the Burmese dish mohinga.

 

FIBER

TEXTILES

The banana plant has long been a source of fiber for high quality textiles. In Japan, banana cultivation for clothing and household use dates back to at least the 13th century. In the Japanese system, leaves and shoots are cut from the plant periodically to ensure softness. Harvested shoots are first boiled in lye to prepare fibers for yarn-making. These banana shoots produce fibers of varying degrees of softness, yielding yarns and textiles with differing qualities for specific uses. For example, the outermost fibers of the shoots are the coarsest, and are suitable for tablecloths, while the softest innermost fibers are desirable for kimono and kamishimo. This traditional Japanese cloth-making process requires many steps, all performed by hand.

 

In a Nepalese system the trunk is harvested instead, and small pieces are subjected to a softening process, mechanical fiber extraction, bleaching and drying. After that, the fibers are sent to the Kathmandu Valley for use in rugs with a silk-like texture. These banana fiber rugs are woven by traditional Nepalese hand-knotting methods, and are sold RugMark certified.

 

In South Indian state of Tamil Nadu after harvesting for fruit the trunk (outer layer of the shoot) is made into fine thread used in making of flower garlands instead of thread.

 

PAPER

Banana fiber is used in the production of banana paper. Banana paper is made from two different parts: the bark of the banana plant, mainly used for artistic purposes, or from the fibers of the stem and non-usable fruits. The paper is either hand-made or by industrial process.

 

WIKIPEDIA

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).

 

Nous allons parler maintenant de la personnalité de Houssayn Ibn ‘Ali (qu’Allah soit satisfait d’eux).

  

Al-Houssayn Ibn ‘Ali (qu’Allah soit satisfait de lui) est né en l’an 4 de l’Hégire (624). Il fut tué martyr, qu’Allah lui fasse miséricorde, le 10 du mois de Mouharram de l’année 61 de l’Hégire (680).

  

Dans le Mousnad de l’Imam Ahmad Ibn Hanbal, qu’Allah lui fasse miséricorde, il est rapporté plusieurs Hadith d’al-Houssayn (qu’Allah soit satisfait de lui) dont nous allons mentionner certains.

  

- Abou Hourayrah (qu’Allah soit satisfait de lui) a dit : Le Messager d’Allah (Saluts et Bénédictions d’Allah sur lui) a dit : « Quiconque les aime, m’aime et quiconque les déteste me déteste » (sous-entendu al-Hassan et al-Houssayn).

  

- Abou Sa’id al-Khoudri (qu’Allah soit satisfait de lui) a dit : Le Messager d’Allah (Saluts et Bénédictions d’Allah sur lui) a dit : « Al-Hassan et al-Houssayn sont les maîtres des jeunes des habitants du Paradis. Fatimah est la reine des femmes du Paradis excepté le rang de Maryam, fille d‘Imran ».

  

- L’Imam Ahmad a rapporté : Nous a informé ’AbdAllah qui a dit : Nous a informé Nasr Ibn ‘Ali al-Azdi qui a dit : M’a informé ‘Ali Ibn Ja’far Ibn Muhammad Ibn ‘Ali Ibn Houssayn Ibn ‘Ali qui a dit : m’a informé le frère de Moussa Ibn Ja’far de son père Ja’far Ibn Muhammad de son père de ‘Ali Ibn Houssayn de son père al-Houssayn de son grand père que le Messager d’Allah (Saluts et Bénédictions d’Allah sur lui) a pris par leur mains al-Hassan et al-Houssayn (qu’Allah soit satisfait d’eux) et dit : « Quiconque m’aime et aime ces deux ainsi que leur père et leur mère sera avec moi et au même niveau que moi le jour du Qiyamah ».

  

- L’Imam Ahmad a rapporté d’Anas Ibn Malik qu’il a dit : « L’ange de la pluie demanda la permission à Son Seigneur d’aller voir le Messager d’Allah (Saluts et Bénédictions d’Allah sur lui) qui accepta. Le Messager d’Allah (Saluts et Bénédictions d’Allah sur lui) dit à Oumm Salamah : « Ferme la porte que personne ne rentre chez nous » quand arriva al-Houssayn qui demanda la permission d’entrer mais Oumm Salamah refusa. Puis il demanda une nouvelle fois, si bien qu’il entra et se mit à jouer sur le dos puis sur la tête du Prophète (Saluts et Bénédictions d’Allah sur lui). L’ange de la pluie demanda au Prophète (Saluts et Bénédictions d’Allah sur lui) : Est-ce que tu l’aimes ?

  

Le Prophète (Saluts et Bénédictions d’Allah sur lui) répondit : « Oui ! »

  

- Ta communauté le tuera et si tu veux je te montre l’endroit où il périra. Puis il frappa le sol de sa main et la terre devint toute rouge. Oumm Salamah prit la terre et la mit dans son vêtement (la terre rouge est Karbala) ».

  

- L’Imam Boukhari a rapporté dans son Sahih, d’Abou Nou’am qui a dit : J’étais témoin avec Ibn ‘Omar lorsque quelqu’un le questionna sur le sang des moustiques. ‘AbdAllah lui demanda :

  

- « D’où es-tu ? »

  

- « De l’Iraq », répondit l’homme.

  

- « Regardez cet homme » dit ‘AbdAllah, « il m’interroge sur le sang des moustiques alors qu’ils ont tué, le petit-fils du Prophète (Saluts et Bénédictions d’Allah sur lui) et j’ai entendu le Messager d’Allah (Saluts et Bénédictions d’Allah sur lui) dire : « Ils (al-Hassan et al-Houssayn) sont mon réconfort de la vie ».

  

A La Mecque Bénie, la position de Houssayn était bien plus grande quelle celle de ‘AbdAllah Ibn Zoubayr (qu’Allah soit satisfait d’eux). Mais lorsqu’Ibn Zoubayr réussit à défaire l’armée que Yazid lui avait envoyée, son estime remonta chez les gens du Hijaz sans toutefois dépasser celle de Houssayn.

  

Al-Hafiz Ibn Kathir a dit au sujet de Houssayn : « Qu’il n’y aura jamais sur la terre quelqu’un qui le surpassera ou qui l’a surpassé ».

  

Lorsque les gens furent informés de la mort de Mou’awiyah et de la succession de Yazid, ils se réunirent auprès d’al-Houssayn, assistèrent à ses discours et l’écoutèrent. Puis après la mort de Mou’awiyah, des lettres furent envoyés d’Iraq à Houssayn exactement comme l’avait prédit Mou’awiyah. Les lettres lui demandaient de se dépêcher de rejoindre les gens d’Iraq. Certaines lettres disaient : « Nous sommes content de la mort de Mou’awiyah et à ce jour nous n’avons encore porté d’allégeance à personne. Hâte toi de nous rejoindre que nous te portons allégeance ! »

  

Al-Houssayn envoie Mouslim Ibn ‘Aqil en Iraq

  

C’est à cause de ces lettres, qu’al-Houssayn décida d’envoyer le fils de son oncle maternel, Mouslim Ibn ‘Aqil Ibn Abi Talib, pour lui faire un rapport réel de la situation en Iraq et particulièrement à Koufa. Si les gens étaient prêts alors il devait informer Houssayn afin qu’il le rejoigne.

  

A cette époque, l’émir de Koufa était le respectable Compagnon an-Nou’man Ibn Bashir Ibn Sa’d Ibn Tha’labah al-Khazraji al-Ansari (qu’Allah soit satisfait d’eux[1]), et lorsque Mouslim Ibn ‘Aqil Ibn Abi Talib arriva à Koufa, les shiites vinrent lui porter allégeance pour l’Imarat d’al-Houssayn. Dix-huit-mille shiites lui portèrent allégeance pour le compte d’al-Houssayn et c’est un nombre très grand.

  

Lorsque Mouslim Ibn ‘Aqil vit cela, il écrivit aussitôt à Houssayn pour l’informer de la situation en lui demandant de se dépêcher de le rejoindre. Et après avoir lu son message, al-Houssayn (qu’Allah soit satisfait de lui) se prépara à voyager pour l’Iraq.

  

Nou’man Ibn Bashir (qu’Allah soit satisfait de lui) était comme al-Moughirah Ibn Shou’bah et ne voulait pas faire couler le sang ! Alors il mit en garde les gens de Koufa et leur dit ces paroles bien connues : « Je jure par Celui qu’il n’y a nulle divinité hormis Lui, si vous quittez votre Imam et brisez votre alliance, je vous combattrais tant que ma main sera capable de porter un sabre ».

  

Arrêtons-nous quelques instant pour expliquer cette parole du respectable Compagnon Nou’man Ibn Bashir et pour voir la jurisprudence de sa parole.

  

Nou’man Ibn Bashir connaissait parfaitement les différents entre Houssayn Ibn ‘Ali et Yazid Ibn Mou’awiyah (qu’Allah soit satisfait d’eux). Ce Compagnon qui assista à la grande tribulation (fitnah al-koubra) et qui de surcroit était un juriste, connaissait les droits du dirigeant (wali al-amr) à qui il a été porté allégeance même si celui-ci était Yazid.

  

Il connaissait aussi la gravité de la résiliation de l’allégeance à l’émir et la rébellion contre le dirigeant ! C’est pourquoi, il mit en garde les gens de Koufa sur les graves conséquences que pouvaient engendrer leurs actions.

  

Toutes ces nouvelles de révoltes d’Iraq parvinrent à Yazid qui détestait ‘AbdAllah Ibn Ziyad. Il était décidé à l’éloigner de lui mais lorsqu’il entendit parler des révoltes en Iraq, et l’hésitation de Nou’man envers les fautifs, il le désista de son poste et nomma à sa place ‘AbdAllah Ibn Ziyad qui était déjà émir de Basra et qui devint émir d’Iraq.

  

‘AbdAllah Ibn Ziyad entra dans Koufa couvert d’un turban noir avec dix-sept de ses partisans. Puis il se dirigea vers le palais du gouverneur et après d’autres évènements qui prendraient beaucoup de temps à décrire, il se dirigea vers la mosquée pour y faire un prêche. Il mit de nouveau les gens en garde contre la sédition, les appela à l’obéissance et espéra mettre la main sur Mouslim Ibn ‘Aqil.

  

Les shiites abandonnent Mouslim Ibn ‘Aqil et sa mort

  

O Musulmans lisez, retenez et n’oubliez jamais l’histoire des shiites, ces ennemis d’Allah, de Son Messager, de sa famille et des Musulmans ! Leur histoire au fil des siècles et leurs caractéristiques sont liées à seulement trois mots : haine, traitrise et innovation !

  

Lorsque Mouslim Ibn ‘Aqil entendit parler de l’arrivée de ‘AbdAllah Ibn Ziyad à Koufa, il réunit quatre-mille shiites et ensemble ils allèrent le voir. Mouslim organisa ses partisans en armée, une aile droite, une aile gauche et un centre et ils se dirigèrent vers la mosquée ou ‘AbdAllah faisait son prêche en compagnie des chefs, des nobles et des responsables du peuple.

  

‘AbdAllah fut averti de leur arrivée imminente. Il se leva, quitta la mosquée et retourna dans le palais du gouverneur duquel il fit fermer toutes les portes. Il demanda à tous les gens présents d’appeler les tribus contre Mouslim Ibn ‘Aqil.

  

Les gens parlèrent avec Mouslim et l’informèrent que l’armée de Syrie était en route pour l’attaquer. Puis les partisans de Ziyad se mirent à les haranguer et à les appeler au Prophète Muhammad (Saluts et Bénédictions d’Allah sur lui) si bien que des quatre-mille personnes qui étaient avec lui, il ne resta que cinq-cents d’entre eux.

  

Puis de trois-cent, il ne resta avec Mouslim que trente personnes avec lesquels, il pria la prière du crépuscule et après la prière, ils n’étaient plus que dix ! Puis de dix, ils l’abandonnèrent et il se retrouva seul, ne connaissant pas la moindre personne, ni même ou aller, perdu dans Koufa, qu’Allah lui fasse miséricorde.

  

Et son affaire finit dans la maison d’une femme, une mère d’enfant d’Ashraf Ibn Qays al-Kindi que celui-ci avait répudiée. Ashraf Ibn Qays al-Kindi était un chef des Kinda à son époque. Cette femme ne connaissait par Mouslim Ibn ‘Aqil.

  

Il frappa à la porte de la maison et demanda de l’eau à cette femme qui lui en apporta. Il but l’eau et elle s’étonna de lui et lui demanda qui il était.

  

Il lui répondit qu’il était Mouslim Ibn ‘Aqil, ces gens du peuple m’ont trompé et m’ont abandonné, lui dit-il.

  

Cette femme avait un autre enfant mais qui n’était pas d’Ashraf et il était avec les shi’a qui avaient rejoint Mouslim Ibn ‘Aqil. Lorsqu’il revint chez lui dans la nuit, il sut que sa mère avait fait entrer un homme bizarre chez elle et il lui demanda qui il était. Elle répondit : Mouslim Ibn ‘Aqil.

  

Au matin, il alla chez ‘AbderRahmane Ibn Muhammad Ibn Ashraf Ibn Qays al-Kindi et l’informa de l’affaire. ‘AbderRahmane partit aussitôt chez son père Muhammad Ibn Ashraf qui était dans le conseil (majlis) d’Ibn Ziyad et l’informa. Celui-ci alla informer Ibn Ziyad qui envoya ‘Amr Ibn Khourayth Ibn ‘Amr Ibn ‘Uthman al-Makhzoumi de sa police personnelle en compagnie de Muhammad Ibn Ashraf, de son fils ‘AbderRahmane Ibn Muhammad et d’environ quatre-vingt cavaliers, encercler la maison ou se trouvait Mouslim Ibn ‘Aqil.

  

Mouslim Ibn ‘Aqil Al Hashimi les combattit férocement mais ils eurent le dessus et lui infligèrent beaucoup de blessures. Le combat les poussa tous dehors, le feu fut mis à la maison et ils lapidèrent de pierres Mouslim. Muhammad Ibn Ashraf lui accorda la sécurité et après qu’il se soumit à lui, Mouslim, qu’Allah lui fasse miséricorde, sut qu’ils allaient le tuer. Il se mit à pleurer et dit : « Nous sommes à Allah et à Lui retournons ».

  

Alors, ils lui dirent : « Celui qui dit de telles paroles ne pleure pas ! » Il leur répondit : « Je ne pleure pas pour moi mais je pleure pour Houssayn qui aujourd’hui ou hier s’est mis en route de La Mecque pour venir ici ».

  

Puis après cela il dit à Muhammad Ibn Ashraf : « Si tu peux écrire à Houssayn en mon nom, fais-le. Dis-lui qu’il retourne ».

  

Muhammad Ibn Ashraf écrivit la lettre et l’envoya la lettre à Houssayn. Lorsque celui-ci la reçut, il ne crut pas le messager, Iyas Ibn ‘Abbas At-Tahi, envoyé par Muhammad Ibn Ashraf Ibn Qays al-Kindi et poursuivit sa route vers l’Iraq.

  

Mouslim Ibn ‘Aqil couvert de blessures fut emmené à ‘AbdAllah Ibn Ziyad dans le palais du gouverneur. Il y eut une longue discussion entre les deux hommes et ‘AbdAllah Ibn Ziyad ordonna de tuer Mouslim Ibn ‘Aqil. Il fut emporté en haut du palais alors qu’il répétait, Allah est le Plus Grand, il n’y a de Dieu qu’Allah, Louange à Allah je demande pardon à Allah et disait : « O Grand Seigneur juge entre nous et le peuple qui nous a trompé et abandonné (à savoir les shi’a de Koufa) » et exécuté, qu’Allah lui fasse miséricorde.

  

Sa tête, puis son corps furent jetés par-dessus le palais et d’autres personnes qui avaient été arrêtés furent exécutés. Toutes leurs tête furent envoyés à Yazid Ibn Mou’awiyah en Syrie.

  

Cette affaire a donné naissance à une innombrable littérature et à des interprétations ridicules par ceux qui l’ont trahis pour dissimuler leur traitrise et dont nous ne mentionnerons ni les unes et ni les autres. Néanmoins nous invoquons la malédiction d’Allah sur eux et leurs partisans.

  

Mouslim Ibn ‘Aqil fut le jour de ‘Arafat de l’année 60 de l’Hégire (679).

  

Le départ d’al-Houssayn Ibn ‘Ali pour l’Iraq

  

Al-Houssayn sortit le 10 du mois de Dzoul Hijjah de La Mecque avec sa famille et ses partisans alors qu’il était arrivé à La Mecque, de Médine, le vendredi 3 du mois de Sha’ban de la même année. Il resta donc trois mois à La Mecque.

  

Beaucoup de gens lui conseillèrent de ne pas partir pour l’Iraq car les irakiens avaient déjà trompé leur père et son frère avant lui (qu’Allah soit satisfait d’eux).

  

Lorsque Yazid fut informé de l’échange de courrier entre les gens d’Iraq, qui invitait Houssayn à les rejoindre pour qu’ils lui portent allégeance, il écrivit à ‘AbdAllah Ibn ‘Abbas (qu’Allah soit satisfait de lui) pour lui demander de conseiller al-Houssayn afin qu’il ne quitte pas le groupe des Musulmans.

  

‘AbdAllah Ibn ‘Abbas écrivit à Yazid pour l’informer qu’il allait parler à al-Houssayn et lui demander de ne pas écouter les gens de l’Iraq. Puis il alla voir al-Houssayn, lui conseilla de ne pas partir et lui dit :

  

- « Les gens de l’Iraq sont un peuple perfide, ne t’approche pas d’eux ».

  

Al-Houssayn remercia ‘Abdallah Ibn ‘Abbas pour ses conseils et lui dit :

  

- « Par Allah. Je sais que tu es un conseiller affectueux mais j’ai décidé de faire le voyage ».

  

- « Si tu es décidé alors ne prends pas tes femmes et tes enfants avec toi car j’ai bien peur que tu sois tué comme ‘Uthman l’a été sous les yeux de ses épouses et de ses enfants, lui conseilla ‘AbdAllah ».

  

Et ‘AbdAllah Ibn ‘Omar fit de même lorsqu’il apprit que Houssayn était partit. Il voyagea trois nuits avant de le rattraper et lui dit :

  

- « Ou vas-tu ? »

  

- « En Iraq ! »

  

- « N’y vas pas », l’avertis ‘Ibn ‘Omar. « Je vais te raconter un Hadith : « Gabriel (jibril) vint trouver le Messager d’Allah (Saluts et Bénédictions d’Allah sur lui) et lui a demandé de choisir entre la vie de ce monde (dounia) et celle de l’autre (akhira). Il choisit celle de l’au-delà et refusa la vie de ce monde ». Et tu es une extension du Prophète (Saluts et Bénédictions d’Allah sur lui). Et ce qu’Allah a écarté de vous n’est que meilleur pour vous ! » Mais al-Houssayn refusa de revenir et ‘AbdAllah le serra dans ses bras, pleura et lui fit ses adieux.

  

Plusieurs compagnons dont Abou Sa’id al-Khoudri lui conseillèrent de ne pas partir en Iraq et le mirent en garde mais le choix d’al-Houssayn était irrévocable.

  

Al-Houssayn quitta La Mecque pour l’Iraq en compagnie de sa famille et de six personnes des gens de Koufa.

  

Lorsque les grands des Omeyyades apprirent qu’il (qu’Allah soit satisfait de lui) avait quitté La Mecque, ils frémirent de peur pour al-Houssayn (je précise ici qu’il s’agit bien de peur pour al-Houssayn et non pas d’al-Houssayn).

  

Yazid Ibn Mou’awiyah envoya aussitôt une lettre à AbdAllah ‘Ibn Ziyad, lui disant : « Il nous est parvenu qu’al-Houssayn a quitté La Mecque pour Koufa et il est une épreuve pour vous et votre époque. Ton pays est parmi les pays par lequel tu as été éprouvé parmi les serviteurs. Par cette épreuve tu deviendras libre ou tu redeviendras un esclave comme tu rends ou libère les esclaves ».

  

Marwan Ibn Hakam Ibn al-‘As Ibn Oumayyah écrivit à ‘AbdAllah Ibn Ziyad et lui dit : « Ceci dit, (amma ba’d), Houssayn Ibn ‘Ali arrive vers toi et il est al-Houssayn Ibn Fatimah et Fatimah est la fille du Prophète (Saluts et Bénédictions d’Allah sur lui). Par Allah, nulle personne à qui Allah a donné la sécurité nous est plus cher que Houssayn Ibn ‘Ali. Fais bien attention de ne pas charger ton âme de ce que rien ne pourra arrêter, qu’oubliera le commun et dont le souvenir restera jusqu’à la fin des temps, et paix (wa salam) ».

  

‘Amr Ibn Sa’id Ibn al-‘As écrivit aussi à ‘AbdAllah Ibn Ziyad et lui dit : « Ceci dit ! Houssayn se dirige vers toi et par de telle (épreuves) tu deviendras libre ou un esclave ».

  

Ibn Kathir a rapporté de Yazid aussi cette lettre : « Houssayn se dirige vers l’Iraq. Si tu as des doutes envers lui stoppe le immédiatement et ne tue point hormis s’il te combat. Tiens-moi informé de tout ce qui se passera ».

  

‘AbdAllah Ibn Ziyad outrepassa cet ordre et n’écrivit aucune lettre à Yazid.

  

Al-Houssayn (qu’Allah soit satisfait de lui) continua sa route vers l’Iraq. Il s’arrêta dans un lieu nommé Dzouhatane ou il planta ses tentes avant d’être rejoint par al-Hourr Ibn Yazid at-Tamimi à la tête de mille cavaliers, l’avant-garde de l’armée envoyée par ‘AbdAllah Ibn Yazid.

  

Al-Hourr dit à al-Houssayn :

  

- « Nous avons été ordonné que si nous te rencontrions de ne pas te quitter jusqu’à que tu rencontres ‘AbdAllah Ibn Ziyad ». Al-Houssayn lui répondit :

  

- « La mort est préférable à cela ».

  

Al-Hourr Ibn Yazid éprouvait de la honte à combattre Houssayn et lui :

  

- « J’espère qu’Allah me fournira une occasion de pardonner plutôt que d’être éprouvé par une chose venant de toi. O al-Houssayn je te rappelle de penser à Allah et je prends Allah à témoin que si tu combats, j’espère que tu ne seras pas tué ».

  

Puis quatre personnes venant de Koufa informèrent al-Houssayn de ce qui était arrivé à Mouslim Ibn ‘Aqil. Il implora la miséricorde d’Allah, pour lui et pour ceux qui avaient été tué avec lui et le Paradis.

  

Al-Houssayn reprit son chemin suivit par al-Hourr et sa troupe jusqu’à parvenir à Naynawah.

  

‘Omar Ibn Sa’d intercepte la caravane d’al-Houssayn

  

Le 03 du mois de Mouharram de l’année 61 de l’Hégire (680), arriva ‘Omar Ibn Sa’d Ibn Abi Waqqas az-Zouhri al-Qourayshi à la tête de quatre-mille soldats, une immense armée comparée au peu de gens qui était avec al-Houssayn. ‘Omar Ibn Sa’d avait préparé cette troupe pour aller combattre les Daylam, lorsqu’il fut chargé par ‘AbdAllah Ibn Ziyad d’intercepter le convoi d’al-Houssayn, de régler son affaire puis de poursuivre leur mission.

  

‘Omar Ibn Sa’d mit en garde ‘AbdAllah Ibn Ziyad sur le fait de combattre al-Houssayn. Ibn Ziyad lui dit :

  

- « Si tu veux, je te pardonne et je t’écarterai du poste que tu occupes ». ‘Omar Ibn Sa’d lui répondit :

  

- « Laisse-moi un peu de temps afin que je réfléchisse ».

  

On a rapporté que ‘Omar Ibn Sa’d ne consulta et ne demanda conseil à personne sur cette affaire. Alors, le fils de sa fille Hamzah Ibn Moughirah Ibn Shou’bah lui dit :

  

- « Fais attention à ne pas rejoindre al-Houssayn car tu désobéiras à ton Seigneur. Il m’est préférable que tu quittes la terre plutôt que tu portes le fardeau du sang d’al-Houssayn ».

  

‘AbdAllah Ibn Ziyad accentua la pression sur ‘Omar Ibn Sa’d et le menaça de le limoger de son poste et de le tuer s’il refusait d’obtempérer aux ordres tant et si bien qu’il marcha sur Houssayn à la tête de son armée.

  

Al-Houssayn rencontra ‘Omar Ibn Sa’d et après un long discours, il lui dit :

  

- « Sois tu me laisses aller voir Yazid en Syrie que je mettre ma main dans la sienne ou tu me laisse retourner au Hijaz ou tu me laisse partir avec des gens qui combattent les Turcs ».

  

‘Omar Ibn Sa’d écrivit à ‘AbdAllah Ibn Ziyad pour l’informer mais le vil Shamir Ibn al-Jousham dit :

  

- « Non par Allah pas avant que lui et ses compagnons se soumettent à ton jugement ».

  

‘AbdAllah Ibn Ziyad fut d’accord avec l’avis sournois de son mauvais conseiller et l’envoya à Houssayn.

  

Shamir Ibn Dzoul al-Jousham est Shourahbil Ibn al-A’war Ibn Mou’awiyah Ibn Kilab Ibn Rabi’ Ibn ‘Amir Ibn Sa’sa’a. Il fut appelé Dzoul Jousham parce que sa poitrine était saillante. Il était un poète et un cavalier des Bani ‘Amir. ‘Abdallah Ibn Ziyad lui dit :

  

- « Si Houssayn et ceux qui sont avec lui ne viennent pas se soumettre à mon jugement, ordonne à ‘Omar Ibn Sa’d de les tuer. S’il refuse tue le et prend le commandement de l’armée à sa place ».

  

La sécurité avait été auparavant prise de ‘AbdAllah Ibn Ziyad pour ‘Abbas, ‘Abdillah, Ja’far et ‘Uthman, les enfants de Houssayn parce que leur mère était la mère d’enfant (oumm al banine) Bint Hizam Ibn Khalid Ibn Rabi’ah Ibn al-Wahid Ibn Ka’b Ibn ‘Amir Ibn Kilab Ibn Rabi’ah, de la même tribu de Shamir Ibn Dzoul al-Jousham.

  

Lorsque Shamir Ibn Dzoul al-Jousham arriva, ‘Omar Ibn Sa’d lui dit :

  

- « Qu’Allah éloigne ta présence et le mal avec lequel tu es venu ! Je suis sûr que tu as décliné les trois offres de Houssayn ». Shamir lui répondit :

  

- « Est-ce que tu les combattras ou tu me les laisse ? »

  

- « Non, je combattrais ».

  

Dans la soirée du jeudi (khamis) 09 du mois de Mouharram de l’année 61 de l’Hégire (680), ils décidèrent de combattre Houssayn et ses compagnons. Shamir dit :

  

- « Ou sont les gens de nos frères ? »

  

- « ‘Ali Ibn Abi Talib et les quatre » lui répondit-on. « Si tu nous donnes ou pas des garanties de sécurité à nous les petits enfants du Prophète Muhammad (Saluts et Bénédictions d’Allah sur lui), nous n’en n’avons nul besoin ».

  

Après la prière de ‘Asr, ‘Omar Ibn Sa’d ordonna à ses cavaliers de se préparer et avant que le combat ne commence al-Houssayn envoya son frère al-‘Abbas avec dix cavaliers s’enquérir de leur volonté.

  

Il leur fut dit :

  

- « Soit vous venez avec nous vous soumettre au jugement d’az-Ziyad ou bien nous vous combattrons ».

  

Il fut décidé de laisser du temps à al-Houssayn pour réfléchir et de lui laisser jusqu’au lendemain matin pour rendre sa décision.

  

Al-Houssayn (qu’Allah soit satisfait de lui) fit ses recommandations à sa famille et fit un discours à ses compagnons. Puis, ils se mirent à prier et à demander le pardon à Allah le Très Haut, sachant que c’était la fin et qu’il combattrait jusqu’à la mort.

  

Karbala

  

Après la prière de l’aube du vendredi 10 du mois de Mouharram de l’année 61 de l’Hégire (680), les deux groupes se préparent au combat.

  

Il y avait avec Houssayn Ibn ‘Ali trente-deux cavaliers et quarante personnes. Al-Hourr Ibn Yazid at-Tamimi et trente de ses cavaliers rejoignirent les rangs d’al-Houssayn après que celui-ci a fait part de ses trois choix.

  

Nous n’allons pas rentrer dans les détails de qui arriva de terrifiant et d’horribles au petit fils du Messager d’Allah (Saluts et Bénédictions d’Allah sur lui), à ses sœurs et frères, aux fils de son oncle et à ses compagnons.

  

Le combat à Karbala débuta et Karbala est un endroit près de Taff en Iraq. Al-Houssayn et ses gens combattirent bravement mais que peuvent une centaine de personne face à des milliers.

  

Tous les gens autour d’al-Houssayn tombèrent rapidement les uns après les autres jusqu’à ce qu’il reste seul. Personne ne voulut lui porter le coup final pour ne pas porter le poids du péché de sa mort.

  

Un misérable lui porta un coup sur le crane et le blessa grièvement mais al-Houssayn se défendait toujours sans que personne n’ose s’approcher de lui. L’ennemi d’Allah et de son Messager (Saluts et Bénédictions d’Allah sur lui) Shamir Ibn Dzoul al-Jousham harangua les gens d’en finir avec lui et les menaça.

  

Alors ils encerclèrent al-Houssayn et tous lui portèrent des coups avec leurs sabres et leurs lance et l’ignoble Sinan Ibn Abi ‘Amr Ibn Anas an-Nahrahi le transperça de sa lance et al-Houssayn s’effondra. Sinan s’approcha de lui, l’égorgea avant de lui trancher la tête et de parader avec son trophée.

  

Il y a plusieurs récits de ces évènements mais nous nous contenterons de ce que nous avons déjà mentionné.

  

Il est dit que lorsque Houssayn fut submergé, Zaynab Bint ‘Ali Bint Fatimah az-Zahra, la sœur de Hassan et Houssayn, regarda ‘Omar Ibn Sa’d Ibn Abi Waqqas az-Zouhri al-Qourayshi et lui dit :

  

- « O ‘Omar, tu as agréé qu’Abou ‘Abdillah soit tué sous tes yeux ? » Alors, il se mit à pleurer jusqu’à ce que les larmes mouillent sa barbe et détourna sa tête d’elle.

  

On peut se demander pourquoi ‘Omar Ibn Sa’d pleura après ces évènements ?

  

‘Omar Ibn Sa’d était un Musulman qui connaissait les droits et le rang de Houssayn Ibn ‘Ali. Il savait qu’il serait chargé de son meurtre et qu’il n’a pas pu faire ce que son père, le grand Compagnon Sa’d Ibn Abi Waqqas (qu’Allah soit satisfait de lui), fit lorsqu’il se tint à l’écart de la grande tribulation (al fitnah al koubra). Sa’d Ibn Abi Waqqas, le premier archer à avoir tiré un flèche en Islam pour protéger le Prophète (Saluts et Bénédictions d’Allah sur lui).

  

‘Omar Ibn Sa’d est un Qourayshi Zouhri. Dès le moment ou arriva Shamir chargé de n’accorder la sécurité qu’aux quatre enfants de ‘Ali parce que leur mère était une ‘Amiriyah, il sut qu’il allait outrepasser les droits d’al-Houssayn, pour ne pas perdre son poste[2]. Mais, il perdit en fait tout.

  

L’infâme (al-khabith) Shamir Ibn Dzoul al-Jousham voulut tuer ‘Ali al-Asghar[3] Ibn Houssayn. Son frère ‘Ali al-Akbar avait été tué dans la bataille et ‘Ali Zayn al- ‘Abidine Ibn Houssayn était tout jeune et malade mais les gens l’empêchèrent. Puis ‘Omar Ibn Sa’d arriva et dit :

  

- « Personne ne rentrera chez ces femmes et personne ne tuera cet enfant. Quiconque d’entre vous qui a pris quelque chose leur appartenant doit leur rendre ».

  

Le jeune enfant effrayé et malade lui dit :

  

- « Puisses-tu être récompensé en bien (jouzitah kheyran) ! Allah m’a protégé de leur mal par ta parole ! »

  

Les ennemis d’Allah voulaient le tuer ! Quant à leur père al-Houssayn avant de mourir invoqua Allah et dit : « O Grand Seigneur dénombre les, tue les tous et ne laisse aucun d’entre eux en vie ! » Al-Houssayn n’a pas qualifié ces gens de mécréants mais ce sont des criminels.

  

Lorsqu’ al-Houssayn mourut, ils vinrent avec sa tête bénie avec l’infâme Sinan Ibn Abi ‘Amr qui dit d’une voie élevée à Foustat à ‘Omar Ibn Sa’d :

  

- « J’ai tué le roi couvert. J’ai tué celui qui a les meilleurs père et mères ». ‘Omar Ibn Sa’d lui répondit :

  

- « Es-tu fou ? Si ‘AbdAllah Ibn Ziyad entend cela, il te tuera ».

  

Le seul compagnon de Houssayn à avoir échappé au massacre fut ‘Ouqbah Ibn Sim’an lorsqu’il leur dit qu’il n’était qu’un esclave au service de Ribah Bint ‘Amrou Qays al-Kalbiyah, la mère de Souqaynah, la fille de Houssayn (qu’Allah soit satisfait de lui). ‘Omar Ibn Sa’d le relâcha car les Arabes ne tuait pas les esclaves.

  

Le lendemain de la bataille, des gens des Banou Assad qui habitaient la région, enterrèrent les morts exceptés certaines têtes dont celle de Houssayn qui fut envoyé à ‘Abdallah Ibn Ziyad à Koufa.

  

Dans les rangs de ‘Omar Ibn Sa’d, quatre-vingt-huit personnes furent tués lors de la bataille.

  

Muhammad Ibn al-Hanafiyah, Muhammad Ibn ‘Ali Ibn Abi Talib a rapporté qu’entre la famille de Fatimah (qu’Allah soit satisfait d’elle), enfants et proches, dix-sept personnes furent tués, qu’Allah soit satisfait d’eux et leur fasse miséricorde.

  

L’Imam al-Boukhari a rapporté d’Anas Ibn Malik, qui a dit : « ‘Abdallah Ibn Ziyad est arrivé avec la tête de Houssayn qu’il déposa sur un plat. Et Anas Ibn Malik a dit : Al-Houssayn est celui qui ressemblait le plus au Prophète Muhammad (Saluts et Bénédictions d’Allah sur lui). ‘Abdallah Ibn Ziyad avait une baguette avec laquelle il s’amusait à piquer la figure d’al-Houssayn. Puis, il ordonna que la tête soit promenée dans les rues de Koufa ».

  

Puis il chargea Zouhar Ibn Qays et un groupe de cavalier d’emporter toutes les têtes, y compris celle de Houssayn à Yazid en Syrie.

  

Lorsqu’il rentra chez Yazid, celui-ci lui dit :

  

- « Soit tu perdu à cause de ce qu’il y a derrière toi ». Zouhar lui répondit :

  

- « Bonne nouvelle pour toi émir des croyants, Allah t’a donné la victoire ! » Puis il lui raconta tout ce qui était arrivé, de l’assassinat de Houssayn et de tous ceux qui étaient avec lui. Lorsqu’il eut finit, des larmes coulèrent des yeux de Yazid, et il dit :

  

- « J’aurais été satisfait de vous sans que vous ayez besoin de tuer Houssayn. Qu’Allah maudisse le fils de Soumayah. Par Allah, même si j’étais son ami, je ne lui aurais pas pardonné ! Qu’Allah fasse miséricorde à al-Houssayn ».

  

Yazid n’offrit absolument rien aux messagers ni même de l’eau à boire.

  

Lorsqu’ils déposèrent les têtes devant lui, Yazid dit :

  

- « Par Allah si j’avais été ton ami je ne t’aurais pas tué ».

  

Puis il cita une parole de Houssayn Ibn Houmam Ibn Rabi’ah Mouri al-Ghatafani en exemple : « Nous sommes affligé car nous a quitté un homme qui nous est cher alors qu’il était désobéissant et injuste ».

  

Yahya Ibn Hakam Ibn Ali al-‘As Ibn Oumayyah, le frère de Marwan Ibn Hakam al-Amawi, fut très fâché lorsqu’il vit la tête de Houssayn et dit des vers qui poussèrent son frère à le frapper sur la poitrine et à lui dire : « Tais-toi ! »

  

Yahya Ibn Hakam fut très fâché à cause de l’estime et du rang de Houssayn à cette époque. Personne ne rivalisait avec lui. Puis aussi du fait que les plus proches des ‘Abd ash-Shams étaient les Bani Hashim. Hashim et ‘Abd ash-Shams Ibn ‘Abdel Manaf Ibn Qoussay Ibn Kilab étaient des frères.

  

Et Souleyman Ibn ‘Ali Ibn ‘Abdillah Ibn ‘Abbas lorsqu’il maria son fils Ishaq à ‘Aliyah Bint Abou Ja’far al-Mansour, le deuxième calife abbasside, et Abou Ja’far est ‘Abdallah Ibn Muhammad Ibn ‘Ali Ibn ‘Abdillah Ibn ‘Abbas et la mère de ‘Aliyah est une femme des Bani Oumayyah, il lui dit :

  

- « O fils ! Je t’ai marié au plus nobles des gens, ‘Aliyah la fille de l’émir des croyants ». Son fils Ishaq (un abbasside) lui répondit :

  

- « O père ! Qui sont nos ennemis ? »

  

- « Son père, est notre ennemi, les Bani Oumayyah… »

  

Durant l’année 60 de l’Hégire (679), Malik Ibn ‘AbdAllah attaqua Sawriyah et Jounadah Ibn Abi Oumayyah attaqua Roudas et détruisit la ville.

  

[1] Qu’Allah soit satisfait d’eux : Quand il s’agit d’un Compagnon, veut dire de lui et de son père.

[2] Il est comparable à ceux qui travaillent dans les pays musulmans dans la police, la gendarmerie, l’armée etc. et qui tue les musulmans pour « al-khobza », la paye mensuelle. Est-ce que la paye mensuelle à une quelconque valeur juridique en Islam et que diront-ils à Allah Exalté, le Jour du Jugement !

[3] ‘Ali Al Asghar est ‘Ali Zayn Al ‘Abidine Ibn Houssayn.

Narrated Abu Huraira:

 

The Prophet said, "While a dog was going round a well and was about to die of thirst, an Israeli prostitute saw it and took off her shoe and watered it. So Allah forgave her because of that good deed.

 

Translation of Sahih Bukhari, Book 56

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).

 

من قال انا عالم فهوجاهل

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).

 

An Islamic exhibition displaying the trading relationship Venice had with Islam from the 828-1797. Islamic artifacts were bought from all over the world to be displayed here.

 

One of the treasure which were on display was the worlds first printed Quran and Al-Bukhari's Sahih Hadith.

A woman must observe the veil because when she comes out, the devil seeks an opportunity to tempt her. (Sunan Tirmidhi, Volume 2, Page 392, Hadees 1176)

 

www.dawateislami.net

 

Maulana Noor Muhammad Shaheed Wazir South Waziristan Wana

 

The Speech of Hazrat Maulana Noor Muhammad Sahib

 

Dated: March 2, 2007

 

Topic No 4: The ruinous effects of sectarianism on the Muslims:

 

Verse: ( )

 

Translation:

 

Saying of the holy Prophet Muhammad (SAW) : ( )

 

Translation:

 

Respected Brothers! I recited a verse from the holy Quran and a saying of the holy prophet Muhammad (SAW) before you people. While explaining the verse and the ‘Hadith’, I want to turn your attention to an important point. Simultaneously it should be kept in mind that there are certain things which could be easily grasped during a speech but on occasion a subject matter of a speech is complicated enough that it can be understand only after paying due concentration to it. And the topic today is also a bit complicated one that is why, try to listen carefully.

 

The ruinous effects of sectarianism on the collective life of Muslims:

 

Respected fellows! It is a historical fact that like the Muslims, Non-Muslims has also suffered sectarianism from the times long ago. What the Jews and Christian did to one other by committing cruelties against each other, is a stigma on the face of humanity. The holocaust (general massacre of Jews) is even talked about on high level forums today and its various aspects are discussed. And there is also a long history of scientists, who were flayed alive as a punishment for proving facts against the established theories of the church of that time. But after excelling in knowledge and wisdom and the great industrial revolution in Europe and other Western countries, they, in order to get rid of these (historical) dissentions, have also removed the remaining teachings of Christianity from their lives and relegate it to the religious places and formal worship only. Historians held those people accountable for putting the teachings of Christianity into oblivion, which according to them were responsible for its propagation.

 

On the other hand they (Western countries) when looked up toward the Muslims and found them comprising about one-fourth of the world population, inhabited in about 60 free states of the world and that they (Muslims) have also a large part of natural resources in their possession. They thought that if the power of Muslims treaded the path of development, than it can never be challenged and fight out. For this reason, through a well chalked out plan efforts were made that the power should not get united and such conditions were created that misunderstanding prop up between the Muslim countries at

 

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the international level and internally they also confronted issues of various magnitude. And resultantly the energies that were meant to be utilized for national development were made to waste away on internal disorders. Yes, it is another question to be answered yet as to who provided the opportunity to Non-Muslims to ruin the abilities of the Muslims. If the ‘Muslim Umma’ (Muslim nation across the world) itself was conscious to the situation by not providing such an opportunity to the aliens, can anyone be successful in rendering Muslims to the sorry state of affairs? I will say, not at all.

 

For example if both sects of ‘Ahl-i-Sunnat Wal-Jamat’ and ‘Ahl-i-Tashie’ in Pakistan come up with seriousness of purpose and thought over it that the mutual differences have been lingering on for the last 1300 years and none of them have succeeded in changing the stand of each other, so there should be a middle way opted wherein people from every sect could follow their own way amicably and the creation of bad blood could also be averted. By such thinking they might not give an opportunity to any alien people to increase the rift between them, if any such hands were involved in their differences.

 

The same goes true for those people who are after creating causes of destruction of the power of the country (Pakistan) by playing upon linguistic and racial gourds either consciously or unconsciously.

 

Now the question arise here as to who provided the opportunity to others to scatter such a big strength of the Muslims? The answer is simple and clear. The ‘Umma’ has put into oblivion and ignored altogether the directives given by Allah Subhanahu Ta’llah and the prophet of Islam Muhammad (SAW) some 1400 years ago for the inclusive guidance of Muslims.

 

Apart from the point of view of basis of faith, the virility of the saying can also be proved from the perspective of scientific research. It is a common principle applied by the world today that every company provide a booklet to their customers along with the goods they buy, in which it is directed as to how the product can be utilized in a best way along with enhancing its efficiency. In the light of the same principle if a human being which is the creation of Allah Subhanahu Ta’llah, avoid the rules and regulations of life told to him in the shape of holy Quran and have the expectation that he might have a successful life both in this world and the world to come, perhaps there can be no bigger mistake than this.

 

If a machine can not be expected to work efficiency while ignoring the directives of its usage given in a booklet by the company, than it is also unwise to expect success while ignoring the leading principles of life told by Allah Subhanahu Ta’llah. In short, when the Muslims ignored following divine rules and regulations, they could not compete the fraud and deceit of Satan and fall into the ditch of ruins and destruction.

 

One thing also to be kept before that the world of today has become a global village. Muslims range in millions in Non-Muslim countries and likewise a large number of Non-

 

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Muslims also live in Muslim countries. These countries depend upon one another in many sectors. If the Eastern countries are in need of Western technology than the latter are depended on the former countries for men power.

 

If the Western countries think that the Muslims living there will not feel it by whatever they do in Muslim countries by using various names for it than it is a big mistake on their part. If they, despite knowing every thing, is ignoring it, than it still further a mistake they are committing because it will bring to an end the passions of goodwill for one another and its future spell out will also cast far fetching negative results for the whole world.

 

Allah knows better as to what turn it will take while watching today the dreadful picture of extremism in Muslim countries revealing itself as a reaction. What is happening today was never imagine some ten years back. A dream of peaceful life is possible only when the whole of mankind live with peace and calm. It is not possible that on one hand Western people enjoy their lives and on the other hand the lives of Muslims should be made miserable.

 

And the reason as to why this tendency of extremism started in Muslim countries in general and Pakistan in particular can be easily found. It is known to every one that in the wake of Russia invasion on Afghanistan in 1978, both European countries and America were so frightened that without taking into account the pros and cons of their doings they provided every kind of facility for fulfilling war requirements to the border line tribes of Pakistan and Afghanistan. Training centers were opened for them and youths from Arab countries were send to Afghanistan and Pakistan with boosting their passions for ‘Jihad’. Piles of modern weaponry were made at the border area of Pakistan and Afghanistan and the natural warfare capacity of all the tribal youths in general and Waziristan in particular was fully availed.

 

But upon the defeat of Russia, the charged up Afghans were left in a lurch to kill each other and no effort was made to put the passions of these people directed toward some positive achievements.

 

In a nutshell whatever these Western countries harvested for their personal interests is reaping now along with their allied countries today. Why to blame the Muslim countries now. There is a need of the thing today as like the youths were charged up with passions of Afghan Jihad earlier, so like a strategy, better than the former, should be made and such environment be created by this that nobody may have the feeling of being victimized.

 

America and European countries should play such role with sincerity of purpose regarding the Palestine and Kashmir issues that the people of these region may become contented by watching justice has been done to them. And regarding Afghanistan such policy should be chalk out due to which the feelings of Afghan people that they are being subject to foreign occupation may not give impetus to their sense of honor to fight.

   

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By acting upon teachings of Quran and Hadees, Muslims can not be overcome:

 

It should be clear that Allah Subhanahu Ta’llah has given such rules and regulations to the Muslim nationhood that if followed by them than all the plans of their enemies would come to nothing. Either these enemies may be in shape of human beings or being in shape of a Satan.

 

These golden principles has been mentioned in the verse which I recited before you. Allah Subhanahu Ta’llah says:

 

Verse: ( )

 

Translation:

 

Muslims should bear brotherly attitude toward one another due to the religion of Islam:

 

The above mentioned verse has been very aptly explained by holy prophet Muhammad (SAW) through an example. The prophet Muhammad (SAW) while stressing upon brotherhood and unity among the Muslims says:

 

Hadith: ( )

 

Translation: “The example of believers in their sympathy, love and affection and kindness with one another is like a single body (of a person). If an organ of a body suffers some pain than the whole body become restless and get involved in pain and temperature (illness) with it”.

 

i-e it is not possible for example that an eye may suffer a pain and the rest of the parts of a body remain at ease.

 

The comprehensiveness of the Hadith:

 

Respected fellows! The above mentioned Hadith is so comprehensive that if the Muslim nationhood ponders over it they might come to a right path to a large extent in their mutual relationship and activities. It is however necessary that we should not limit our eyes to the apparent translation of the Hadith only but try to have in-depth look into it. If we keep before the real aim of a Hadith (saying of the holy prophet Muhammad (SAW) than it will have benefit for us in a larger perspective and the people to come will also get benefit of it. The prophet Muhammad (SAW) has termed it understanding of the religion by developing in-depth looking into every directive of the religion of Islam.

 

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The holy prophet Muhammad (SAW) says:

 

Hadees: ( )

 

Translation:

 

Here is a subtle point to make clear that the prophet Muhammad (SAW) did not say that whenever Allah Subhanahu Ta’llah intend to do kindness to anyone than he is given the knowledge of the religion. But the prophet says like that that he is given understanding of the religion.

 

From the point of view of knowledge the apparent meaning of the Hadith is all clear, i-e that all the Muslims should be brotherly with one another and should come up with love and affection for one another. But in the said Hadith there is a large sea of meaning and aim present regarding the understanding of the religion which we take for understanding the religion of Islam.

 

It is of common observation that people in this world vary regarding their color, race and languages. Even offspring of same parents do differ in their appearances. Likewise there are also various schools of thoughts in the religion; someone follow Imam Abu Khaneefa (May Allah bless him) and the other are followers of Imam Shafi (May Allah bless him). Some people are associated with the school of thought of Ahl-Hadith, which are not even followers of any religion, and there are also a good number of people related to the Shitte school of thought and many are those having outlook of Sunni school of thought. There are also separate differences from the view point of Deobandee and Brailvee School of thoughts. The same can be said about political parties as some of these belong to the right wing while others to the left wing.

 

There are also differences present at regional level among the people in one shape or the other. These few of the examples give us hint as to how much differences there are. From the perspective of Islamic viewpoint it is one of the best things if there are no differences occur among the Muslim community but if it occurs than it should be kept in limitation and because of such differences the brotherhood of Muslims should not get shattered. Because despite the difference of opinion, Muslims are in need of one another for their survival like the parts of a body.

 

It is however lamentable that the Muslims did not contain the difference of opinion in its limits but on the contrary every one is bent upon declaring the other is wayward. Every one spent their energies on as to how to make humble a group having difference of opinion other than them.

 

Like parts of a body there is a status specified for every person in a given society:

 

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Respected fellows! The thinking of being superior has put the Muslims today in a variety of problems. Every organization, group and followers of every school of thought have the viewpoint that it is they who are doing the real work and as such the whole of the credit should go to them.

 

While keeping in view the example given in the Hadith, the current condition and role of Muslims can be reformed in a best way. It is in a way that there is no doubt in the minds of anybody that all the organs in a human body are precious one and if (Allah forbid) any organ become dysfunctional than along with handicapping of the body the beauty of it is also affected. For example there are many organs both internal and external in a body of human being including mouth, nose, eyes, hands and feet and each one of it has an important function to do in a body. In case of loss of eyes it not only results in apparent ugliness but the whole of the advantages of a body nearly comes to an end. If kidneys do not work properly, it might not show any apparent ugliness of a human being, but the survival and safety of the rest of the body organs are associated with it and incase of improper function of kidneys all parts of a body which are relevant to one another are fetched to extinction.

 

And some of the parts of a human body are taken for as a token of expression of love; for example if someone says that Mr so and so is the apple of his eyes than he is expressing his passions of liking to someone. And off course there are human organs the very name of which is taken for abusing, though it has also vital functions to perform and any hurdle in their efficiency may render a person to convulsion. For example the wastes of a human body is carried away by different system of organs and the proper functioning of these organs is as vital as any other part of a body but in social life their status is as such that mentioning their very name is considered is bad and even some of the people do tend to quarrel by taking it as an abuse to mention the name of these organs.

 

Despite all these different roles the various organs of human body play, if for example the heart (vital of all organs) ask stomach as to what is his role in a body as it is he (hearth) that supply blood to the whole body and kept it alive. So what is your answer as a heart is justified in saying so? Not at all, there is no doubt in it that the heart is like a ruler of the whole body and stoppage of its function results in end of life of a person and it is also true that it provide pure blood to all the organs of a body but the real thing to answer is as to who provide the pure blood to the heart. Medical sciences has proved it that stomach, small intestine, large intestine, kidneys, bladders, vital organs has a role to play in the preparation of pure blood because due to these organs waste is expelled from the body and the victuals remain within body. For further purification process lungs come to play its role and take away injurious ingredients from blood in shape of gas and hence it get prepared for utilization in a body. Now if the heart brag over provision of pure blood to rest of the organs of a body and take the whole credit for it and avoid the importance of other organs in preparation of pure blood than it is unjust and unwise to do.

 

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By presenting such an example here I want to make it clear that similarly there are many a departments of propagation of Islam and many of the people of Muslim community are busy according to their abilities in each of these departments of the religion. So it does not mean that people from a certain department may begin thinking that they should be accorded the whole credit of propagation of Islam.

 

Likewise we know it that the holy Quran revealed some 1400 years ago. But to keep the Islamic teachings in its real form during such a long span of time there is a big role of religious seminaries in it. It is these religious institutions who produced writers for the guidance of the Muslim community and provided orators, politicians as well as teachers and preachers. And it is due to these religious institutions that various schools of thought came into being but it does not meant the managers of these religious seminaries (Madrasa’s) may start denying the role of orators, writers. Preachers and politicians of the Muslim community just because to show their importance only. Because it is due to these people who in turn widened the role of these religious institutions and played a big role in sustaining the character of religious seminaries.

 

The stress on doing away with mutual differences and creation of solidarity is the essential message of this Hadith:

 

Respect brothers! In this Hadith of the holy prophet Muhammad (SAW) there is big lesson for us to rectify our thoughts and deeds and there is an essential message in it for us that Muslims may either belong to whatever locality or race and tribe, speaking different languages, related to whatever department of religion and belong to whatsoever school of thought, should do away with their mutual differences and should get united for the completion of the needs of their lives and propagation of the religion like parts of a single body. Like a human body is in need of disciplined action of all the organs within it for the survival, similarly Islam is in need of united efforts of the Muslims for its survival and propagation and there is no difference of small or large status in this regard. If the smaller one will not play its due role than the bigger one will also become unable to continue its services and slowly and gradually its role will come to a halt. So like as we attribute a death of a person due to certain reasons, for example we say Mr so and so died of kidneys failure etc., similarly the downfall of Islam will also be attributed than to the inefficiency of a relevant group.

 

I meant hereby that none of the departments in serving Islam should either claim that the survival and propagation of Islam is solely due to their efforts and struggle and if, taken for granted, such a mistake is done by them than the person related to other departments of the religion should be lenient to forgive and ignore such mistakes. Like an organ of a body which get injured inadvertently and cause the whole body to pain, is not separated from the body but on the contrary the rest of the organs while sharing the pain and suffering of it mitigate the injury, similarly it is binding on other groups of society to take control of the situation by reforming the wrong attitude of someone of them. Yes, it is something different to say that if an organ becomes incurable than it is separated from the

 

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body: the like when some inhabitants of an area get involved in robbery and killings than Islam tell us that such people have become a cancer for the joint body of the Muslim community and hence there is no other way out except to cut off them from Islamic society as on the contrary of that the whole society will get destroyed due to the diffusion of such kind of intolerable habits.

 

Doing struggle for reformation of the society is also the essential message of this Hadith:

 

The explanation of this Hadith also makes it clear that if there are such people in a Muslim society that are after the destruction of it than it becomes a joint responsibility of such a society to make efforts for their reformation, otherwise the germs of such a spiritual disease will spread in the whole of the society and will push it toward havoc. If the local people do not get succeed in reformation of such people than it is one of the needful thing that people of great influence from outside may control the situation either by advising or opting some other way.

 

The example of it is also like an organ get ill or injured within a body and for the cure of such an illness or injury the whole of the body starts preparing anti-bodies for it and if it do not work than medicine from outside is provided. Similarly reformation of a society is responsibility of all the people. Allah forbid! If the people become never mind and started thinking in such terms that the people involved in evil doings should mind their own business and we have nothing to do with it, than it is to be remembered that all the people in such a society will come into the grasp of the negative effects of the evil doings of the few people.

 

From the point of view of Islamic teachings Muslims has not been created for thinking about their personal profit and losses only but on the contrary of that it is also their responsibility to think about the reformation and welfare of all the people in the society as well as to save them from any harm. Such people are respected in the court of Allah Subhanahu Ta’llah and it becomes the moral obligation of other people of a society as well to honor them.

 

It should also be kept in mind here that the explanation of this Hadith which can be made while keeping before the welfare of Muslims all over the world, can also be used for taking guidance from, while keeping before the situation of the country. However it is needed in the current situation that in the light of this Hadith more should be thought about the regional welfare as it is the base from where stability, brotherhood and general welfare stem and it can be presented as an example at the national and international level.

 

Take the sub-division of Wana for example; here we face a lot of problems but we did not lose heart and the efforts for fetching peace in the region continued by people from various walks of life and as a result that situation turned around to normalcy to a larger extent regarding law and order situation. And the occurrence of one or a few incident is

 

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not so worrisome because in tribal areas it often happened. But if we continued toward the welfare of the area in such a way than there is no doubt about it that it will have far fetching positive effects, the results of which will reveal soon.

 

At the same time if someone claim that all these positive results of considerable peace in the region is due to him and it is he who saved the region from devastation and destruction and shut his eyes to the joint efforts made by prominent people of the area in this regard than it will be a sheer violence to the fact. There will also be a danger of harm to the peaceful environment as well. No doubt that the role of some of he people in bringing peace to the region might have been very important than others but if the joint thinking did not existed in favor of peace in the area than it was difficult to achieve this aim.

 

Likewise those people who make efforts for the smooth functioning of day to day affairs of the society both at regional and national level are appreciable because the society is also like a single body and there is a role of every one to play in it including cultivators, blacksmith, mason, doctor, teacher and shopkeeper etc., all these characters are respectable in their own sphere of duties.

 

The same thinking should also exist regarding various schools of thought. Some people follow Hanafi, others Shafi, and still further some follow Deobandi, Brailvi, Ahl-i-Sunnat Wal-Jamat, and Shitte schools of thought. The wisdom from Islamic point of view envisages that no one should say that so and so is wayward and so and so is on the right path. During the long course of time, is any of the schools of thought ever made a success in bringing round considerable number of people from other school of thought to their side? If it did not happened so far, and on the contrary of that the situation is stretching toward tension, so there remains no logic in stressing upon such things.

 

How many people suffer due to sectarian tension and how many are made homeless in this regard is known to all. Differences between Deobandi and Brailvi schools of thought are deliberately aired across the country and it is presented in a shape as if denying one another and to humble the other sect is a big service rendered to Islam. Though both the sects are followers of Imam Abu Khanifa (May Allah bless him) school of thought and if there is any difference of opinion among them it is limited to meager points only. So it can not be justified to create hatred between such a large section of population of the Muslim community because of these pity points.

 

The history of differences between Shitte and Sunni schools of though spread over the last1300 years and the way it incurred losses to the Muslim community are out of measure to calculate. It is also part of the history as to what kind of destructions and havoc was done due to the Shitte and Sunni factor after the creation of Pakistan. And so like the devastation it brought on Iraq, which is still continue and no one knows as to when it will end, has shake the whole Muslim community across the world.

 

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The lesson for the Muslim community to learn from keeping some work in either low or high profile according to the needs of the time:

 

Respected fellows! One should not misunderstand the things I told you here. One should not think in such perspective that in the religion of Islam there is no importance or priority attached to various actions done in various times or done by various persons.

 

It is one of the basic theme of Islamic teachings that due to the changing conditions some of the actions get more importance to do and whosoever do it is accorded high stand among the people.

 

For example, the prophet Muhammad (SAW) was asked;

 

( )

 

Translation: “what is of the best of Islam?”

 

The holy prophet replied that, “the best of Islam is that no one (Muslims) is hurt by the hand or tongue of another Muslim”.

 

The like there is another Hadith of the holy prophet Muhammad (SAW);

 

Hadith: ( )

 

Translation: A person asked the holy prophet Muhammad (SAW) as to what is the best of Islam? The prophet replied that, “the best of Islam is that you serve meal to a hungry person and pay Salam to everyone either you know him or not”.

 

At some other occasion Abdullah bin Masud (May Allah be pleased with him) asked the prophet Muhammad (SAW),

 

Hadith: ( ),

 

Translation: “Hazrat Abdullah bin Masud (May Allah be pleased with him) says that he asked the prophet Muhammad (SAW) a question as to what is the best of act of a person? The holy prophet replied saying, to offer in time prayers is best of worship. Then (Abdullah bin Masud) asked and what is the best of act after that? The holy prophet said, to do favor with ones parents (is best of the act). Then (Abdullah bin Masud) asked for the third time as to what is best of the act after that? The prophet Muhammad (SAW) replied, to do ‘Jihad’ (holy war) in the way of Allah with infidels”.

 

Now the question arise here is that the guider of the Muslim community is asked a question about best of the acts on various occasion and the prophet Muhammad (SAW) answered differently from one another. What is the lesson for the Muslim community in

 

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it to learn? The answer is that either it is due to the change of conditions which is why the holy prophet Muhammad (SAW) answered differently or by watching the condition of the person questioning, the prophet of Islam answered differently.

 

Perhaps it may be so that the condition of the first person who asked the prophet of Islam as to what is best of Islam, have caused some suffering or pain for others on various occasions or there may be some people present on the occasion of the question asked by the person, which have such shortcomings, or it may be the saying of the prophet belonging to that era wherein the onslaught of the opposing people have become weak and the need was felt that there should be focus, henceforth, on creating environment of Islamic brotherhood to give internal stability to the society.

 

It is because if the Muslims are after hurting one another than along with rendering the Muslim society hollow from within, it also creates negative passions in the heart of Non-Muslims which in turn hurt the Islamic message of its universality.

 

In the second Hadith mentioned above, the stressed has been given on cooperating with poor and needy person and to offer Salam to everyone just for the sake of propagation of Islamic brotherhood. The imperative thing is that even in the presence of other obligatory worships of great importance, paying Salam to everyone that meant to pray for ones safety and also means that one announces peacefulness for someone on which he offer Salam, is of vital importance in its own place.

 

Likewise if in a given society people have considerations for needy and helpless person than it not only thrive passions of brotherhood but also help address various social issues as well. To leave aside paying the non-obligatory alms, if the passion for paying the obligatory alms is made alive among the people than we will never have faced the problems of poverty and helplessness that we confront today.

 

When we cast a look on the third Hadith, we mentioned above, than in the light of the principles of Hadith, there is probability that there may be lack of passion among the people sitting in the gathering (of holy prophet) or the person asking question himself, regarding arranging for collective prayers, serving parents or to offer physical or financial sacrifice for thwarting the aggressiveness of non-believers. Or it may also happen that the prophet of Islam has given the message to the Muslims of coming times not to let these passions become weak because in the times of the holy prophet the conditions regarding it were quite good.

 

Just think over it for a while as to what is the behavior of the new generation with their parents in the Muslim society of today rather in Waziristan also. As to how much we manage for offering five times prayers in a day which is an expression of faithfulness with Allah and his messenger; people consider us as the real lover of Islam but do we ever think over it as to how much consideration is found in the hearts of the youths for offering their prayers?

 

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Take Jihad (holy war) is another case. What was the role of our forefathers in this regard and what is our role today. During the initial times Islam give much more importance to Jihad because of the aggressiveness of non-believers and stressed on preparing for it according to the needs of the time so that by watching the preparation of Muslims in this regard the need of war may not come. But if the non-believers do not come to their senses even than, then there should be such passion of preparedness for Jihad that they (non-believers) may get a lesson from it. It is like as if Jihad is important thing to do so like preparation for it is also an important thing to do. But the Muslim community has forgotten the lesson and get involved in merry makings only. That is why in the last few centuries the Non Muslims made well preparations day in and day out against their enemies but the Muslims remained in oblivion regarding all these developments and what is going to happen to them today is the result of punishment for them for being ignorant to the teachings of Quran and the messenger.

 

And it happened that after ignored (jihad) by the ruling class, the reaction came from the masses and now it is proving very difficult for the ruling class to curb the same. So a tendency spread widely that it is becoming hard to guess as to what is going to happen in the future due to it.

 

Yes! There can be a solution that if the leaders of the Muslim countries are unable to suppress the passions of the masses than the Non-Muslims aught to bring change in their attitude. They must think over ending the causes of such reaction with a seriousness of purpose so may so the sole abode in shape of earth may be saved from devastation and destruction.

 

It is lamentable to say that despite the great development made by Western countries and their high stand in knowledge they never come to know as to why such things happen and if they know it than they are shutting their eyes to the fact. They must remember it that the responsibility of destruction of this Allah given beautiful world will lay with them.

 

Now I tell you here that the like the prophet of Islam give importance to various acts on various occasions so it is also possible that the Muslims working in various departments of the religion may deserve high stand for the time being than the others as perhaps working in such department may have get due importance because of the changing needs of the time.

 

The like when Englishmen get control of the Indo-Pak and shattered the whole system of religious seminaries (Madrasa’s) there arise the important need of the time to re-establish the Madrasa system which is meant for safeguarding the religion of the Muslims. Today we can see that if Hindustan survived of becoming second Spain so it is because of the great role of Madrasa’s in this regard.

 

Similarly whenever the unawareness among the people about the basic tenants of Islam, their lack of heed toward praying from Allah as well as the need of spreading the

 

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message of Islam to Non-Muslims was felt than the mission of preaching was started on some specific grounds.

 

Likewise once there was the increasing importance of doing Jihad in the wake of Russian occupation of Afghanistan and due to the increasing atrocities on Muslims of other countries and the Muslims did take part in it. But the passion of Jihad created among the Muslim youth as a reaction started crossing its limit with due course of time in various manifestation. That is why it is now needed in the light of the Islamic teachings that such passions may be bring to moderation.

 

Anyhow the above mentioned explanation of the Hadith’s of the holy prophet Muhammad (SAW) makes it clear that the prophet of Islam is like a physician and like a doctor suggest various prescriptions to patients of various nature and tell them various preventive measures for safeguard against diseases so like that the prophet of Islam has told the people various acts to do on various occasions according to their conditions.

 

Sectarian differences should not be allowed to cause mutual quarrel:

 

Respected listeners! The world of today has become like a family wherein one will have to come into relationship with followers of Imam Shafi and other time with people related to Imam Malik school of thought and off course there will be certain people following none.

 

Now if we allow for developing quarrel over such kind of differences among various schools of thought and it cast us into our relationship with one another, than you people are the best judges as to how much it will harm the interest of the Muslim community. And the people having bad intentions for the Muslims will certainly find an opportunity to further fuel these differences.

 

The best example of putting aside differences of various schools of thoughts can be found on the occasion of pilgrimage. On that occasion all the people professing various schools of thoughts get together in ‘Masjid-i-Haram’. There come Ahl-i-Sunnat Wal Jamat, Ahl-i-Tashee, Deobandi, Brailvi and followers of the four Imams are also present on the occasion. Some one say ‘Amin’ with high pitch of voice and the other silently but no body even think on sectarian lines over there and it do not occur to the mind as well. There (on the occasion of Hajj) every body remains thoughtful that he may not commit such an act which may cause inconvenience to others that may make others unhappy.

 

Now the question arise here is that that whether we should express such attitude only on the occasion of performing pilgrimage and whether it is not binding on us that after learning such behavior during pilgrimage we may follow the same way in our own areas and region.

   

(14)

 

The thing to be lamented is that we have not understood the real spirit of Islamic teachings up to this date and we do offer worship but formally and it does not bring any change in our practical lives.

 

When I was in London for treatment purpose, besides several other questions I was also asked as to whether there is sectarianism in Waziristan or not? They meant the differences between various schools of thought, like Deobandi and Brailvi etc. I replied to their question saying, no, with the grace of Allah our area is all clear of such things. Though when I come back here after the treatment there were considerable prints of Brailvi sect in the area but by the grace of Allah, all such things come to an end and nothing like minor impressions of the movement remained here.

 

The conditions of Hangu and Khyber Agency are before us today. And what is not done there on the name of being Muslims in Hangu between Shia and Sunni and in Khyber Agency between Laskhar-i-Islam and Ansar-ul-Islam.

 

Respected listeners! About fifty years are going to lapse that I have been remained busy in delivering speeches on religious injunctions and extending advice as per requirements of the time. From the point of view of ‘Sharia’ (Islamic law) some time the blessings of fasting are discussed and the other time the importance of pilgrimage and alms giving are highlighted. Besides that topics on cultivation of trees while keeping its proper time, cultivation of orchards, field cultivation and the rewards and blessings of labor are discussed in perspective of Sharia.

 

After the Friday prayers some of the people lacking understanding present these speeches in a wrong way before preaching parties and tell them that the ‘Maulana Sahib’ today spoke against the preachers as he (Maulana) maintained that the real blessing lie in growing trees, cultivating orchards and fields and in legally earned livelihood.

 

Some of these people resort to the ‘Mujahidin’ brethrens to instigate them by saying that the real blessing is that of doing Jihad but the Maulana Sahib spoke against jihad in his Friday sermon today because he (Maulana) said that the things of rewards are doing labor, cultivation and raising orchards.

 

Such questions would not have raise in minds of these poor fellows if they could know that what did our holy prophet Muhammad (SAW) said on what occasion and of what kind of actions the prophet told their blessings.

 

Anyhow I was talking about the understanding of the religion as whosoever is given the understanding of the religion by Allah Subhanahu Ta’llah, meant that the creator of the universe has intended blessings for him.

 

May Allah Subhanahu Ta’llah give us the strength to understand and act upon the injunctions of the religion! (May it be so, again may it be so).

 

Ends…

  

Al Bukhari Sahih - On display at the Venezia el Islam exhibition in Venice - October 2007.

Interesting an informative Islamic pics

the-pudency Hadith Wallpaper

"Riyad-Us-Saliheen,translated: "The Gardens of the Righteous", is a compilation of verses from the Qur'an and hadith by Yahiya ibn Sharaf al-Nawawi."

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).

 

The three revealed faithssent down as a blessing by our Lord through

trueprophets and true scriptures, Islam and the uncorrupted, genuine

forms of Christianity and Judaism, share many common beliefs. Although

the Torah and the Injil were gradually corrupted over the course of

time, the essence and moral values of the true faith are still to a

large extent preserved in these bookssent down from the Presence of

Allah. These uncorrupted parts can clearly be seen when looked at

using the Qur’an and the hadith asa guide. These three revealed faiths

all believe in the absolute existence of Allah, that He is eternal,

that He created the universe from nothing and that He rules all matter

with His almighty power. Muslims, Christians and Jews also oppose the

same intellectual errors. They share the same intellectual struggle

against atheism, irreligion, racism, fascism and moral degeneration.

All three faiths strive to preach the existence of Allah in the same

way. Members of all three faiths aim fora world full of justice in

which everyone will know Allah, sincerely believe in and submit to

Him, and live in peace and compassion. Members of all three faiths act

out of a fear and love of Allah, follow in the path of His messengers

and abide by His revelation.

In essence, the members of these three faiths believe in and worship

the same, one Allah. Our Almighty Lord has revealed His power and

might, His creative artistry, His sublimity, that He is the Lord of

theworlds, that He is All-Powerful and the soleCreator of all things

in allthree faiths. He is the Lord of the heavens and the earth and

all things belong to Him, He knowsall, is Almighty and is thePossessor

of all. His might, sublime power and majesty pervade all things and

all places. He is unfettered by any flawor deficiency, though He is

needed by all beings.

Our Almighty Lord revealed His faith with the religion of the Prophet

Abraham (peacebe upon him):

We revealed to you: “Follow the religion of Abraham, a man of pure

natural belief. He was not one of the idolaters.” (Surat an-Nahl, 123)

The word “haneef” means “someone who believes in and serves only

Allah.” This is the attribute of the Prophet Abraham (pbuh) that is

emphasized in the Qur’an as being “haneef,” for he believed in and

submitted to Allah as theone and only. This devout servant of Allah

distanced himself from his tribe's superstitious beliefs and turned

solely to Him. He also called on his tribe to abandon their pagan

beliefs and idolatry, and to believe in Allah.

The true religion revealed by Allah to the Prophet Abraham (pbuh)was

kept alive by other prophets from his line and by true believers. This

is revealed in the Qur’an as follows:

Who would deliberately renounce the religion of Abraham except someone

who reveals himself to be a fool? We chose him in the world and in the

Hereafter he will be one of the righteous. When his Lordsaid to him,

“Become a Muslim!” he said, “I am a Muslim who has submitted to the

Lord of all the worlds.” Abrahamdirected his sons to this, as did

Jacob: “My sons! Allah has chosen this religion for you, so do not die

except as Muslims.” Or were you present when death came to Jacob and

he said to his sons, “What will you worship when I have gone?” They

said, “ We will worship your God, the God of your forefathers,

Abraham, Ishmael and Isaac – one God. We are Muslims submitted to Him.

” (Surat al-Baqara, 130-133)

The Prophet Abraham's (pbuh) “haneef” religionis common to Muslims,

Jews and Christians. He was a sincere prophet who believed in one

Godalone, Allah, who praised Him, and who served Him genuinely and

with all his heart. Our Lord praises those who follow the pure faith

of the Prophet Abraham (pbuh) in the Qur’an:

Who could have a betterreligion than someone who submits himself

completely to Allah and is a good-doer, and follows the religion of

Abraham, a man of pure natural belief? Allah tookAbraham as an

intimate friend. (Surat an-Nisa’, 125)

The pure faith of the Prophet Abraham (pbuh), whom Allah praised and

sent as a guide for mankind, and the belief in the one Allah that

forms the basisof that faith are commonvalues shared by true faiths

that were sent down later—Islam, Judaism and Christianity.Therefore,

the members of all three faiths have a responsibility to worshipAllah,

the one Lord of all,He Whose All-Powerful might pervades all things

and all places, theCreator of all things.

This common value requires the members ofall three revealed faiths to

come together in a single monotheistic belief and to act together for

a common purpose. People with true faith, who abide by the religion of

the Prophet Abraham (pbuh)and believe in the one Allah must combine

theirstrengths, grow deeper in faith and grow even stronger in unity

in order to wage an intellectual struggle against the atheist,

Darwinist system that is trying to rule the world. Rather than waging

an artificial struggle againstone another, they must be aware of the

real danger, that is the atheistic, Darwinist system of the antichrist

(dajjal), and must not ignore those forces that are striving to set

believers against one another. They must act together to spread

beliefin Allah across the world and must preach the religion of the

Prophet Abraham (pbuh) together. By Allah’s leave, that will lead to

the greatest force that will totally eradicate the system of the

antichrist that now rules the worldand will cause atheism to collapse

entirely.

Almighty Allah will bestow a great reward from His Presence on those

who genuinely strive in His name, who unite and praise monotheistic

belief and who combine forces in order for belief in Allah to rule the

world. And Hewill make His religion rule the world. By His leave, that

powerful dominion will definitely come about in the time of the coming

of the Prophet Jesus and HazratMahdi (peace be upon them). That time

is now imminent. The coming ofHazrat Mahdi (pbuh), as revealed in

hadith by our Prophet (may Allah bless him and grant him peace) and in

the statements by religious scholars, has already happened. Hazrat

Mahdi (pbuh) is currently unrecognized, but he is among us. As for the

second coming of the Prophet Jesus (pbuh), according to the

information in the hadith, the indications in the verses of the Qur’an

and statements by Islamic scholars, this will take place in the next

10 to 20 years. This will be the Golden Age, when the system of the

antichrist is completely defeated and when well-being, peace,

security, brotherhood, wealth and friendship rule the world entirely.

In that time, belief in Allah will rule the world and people will live

by the “haneef” faith of theProphet Abraham (pbuh)in all its majesty

and beauty. All believers have a duty to prepare for this age, when

Muslims, Jews and Christians will live together as brothers under the

leadership of the Prophet Jesus and Hazrat Mahdi (peace be upon them).

For that reason, all believers in the world must seek to praise the

name of Allah together, in feelings of love and brotherhood, and

establish a fine and powerful union against irreligion.

Belief in the One Allah Was Gradually Misinterpreted in Christianity

ACCORDING TO THE TRUE INTERPRETATION OF THE INJIL, belief in Allah in

Christianity is the same as that in Islam and Judaism. However,

certain passages in the Injil have been interpreted differently from

their genuine meanings, and certain descriptions and ideas stemming

from a failure to properly appreciate the might of our Lord have

entered Christian belief. That false belief isthe error of the

trinity.

The error of the trinity adopts a false view of our Almighty Lord and

is a totally mistaken and corrupt belief that ascribes divine status

(surely Allah is beyond that) to the Prophet Jesus (pbuh), whom Allah

sent to mankind as a prophet. Despite its many internal contradictions

and anti-monotheistic nature, it assumed a veryimportant place in

Christian belief. So much so that someone who does not believe in the

error of the trinity, therefore who does not believe that the Prophet

Jesus (pbuh) is the son ofAllah (surely Allah is beyond that) is not

regarded as a true Christian by those who espouse trinitarian belief.

Although the trinity is a false belief in total opposition to the

monotheistic belief, the true one in the Presence of Allah, and

preached by the Prophet Jesus (pbuh), and EVEN CONTRADICTS VARIOUS

PASSAGES IN THE INJIL, it gradually came to be an obsession that

Christians must never deny. Historyshows that those people and

communities who rejected this erroneous belief and maintained that the

Prophet Jesus (pbuh) was merely a human being and a prophet of Allah

have been dealt with harshly. The evidence that such people produced

from the Injil and the life of the Prophet Jesus (pbuh)was always

ignored, andpeople were forbidden to discuss such matters. For that

reason alone, the proponents of monotheistic belief werebranded

“infidels,” “heretics,” or “enemies of the faith” by the Christians in

question, and those who supported them elicited the same reactions.

Some were exiled for that very reason, and others were hanged or burnt

alive by the Inquisition's courts within the history. Through this

repression, BASED NOT ON THE INJIL BUT ON MISINTERPRETATIONS, the

artificial belief in the trinity came to reign supreme through force

and imposition and became a component of Christianity. Many sincere

Christians, unaware of this policy ofimposition, are still blindly

devoted to belief in the trinity, imagining that they are abiding by

the Injil. They are unaware of their error. They do not know this

belief is a total contradiction of the belief in Allah revealed in the

Qur’an, Torah and the Injil. This is a most grave error.

One of the most noteworthy aspects of this subject is that TRINITARIAN

BELIEF DOES NOT APPEAR IN THE BIBLE ITSELF. It appears neitherin the

Old Testament, theholy book of the Jews, nor in the Injil, the

Christian holy text. Rather, it is based on misinterpretations of a

few Injil passages, and the word itself was only used for the first

time byTheophilus of Antioch at the end of the second century.

Acceptance of the belief took place much later. Therefore, NO BELIEF

THAT IS NOT PRESENT IN THE INJIL, ANDWHICH WAS THUS UNKNOWN TO THE

EARLY CHRISTIANS, CAN REPRESENT THE BASIS OF CHRISTIANITY. This is a

grave error that came about after the Prophet Jesus (pbuh) and under

the influence of the established Greek culture.

The Prophet Jesus (pbuh) is completely unfettered by this false belief

artificially developed in Christianity. Like all the prophets, the

Prophet Jesus (pbuh) is a servant created by Allah. He is a sincere

and noble prophet who worships Allah with all his heart and seeks to

earn His approval. He is a chosen, honored messenger of high esteem

(Surah Al ‘Imran, 45). Allah reveals the following about the Prophet

Jesus (pbuh):

The Messiah would never disdain to be a servant to Allah nor would the

angels near toHim . If any do disdain toworship Him, and grow

arrogant, He will in any case gather them all to Him. (Surat an-Nisa’,

172)

As revealed in the verse, the Prophet Jesus (pbuh)is a very genuine

humanbeing eager to discharge the duty of being a servant to Allah and

who has completely submitted to Him. All the statements made about his

supposed claim to divinity are all nonsense produced subsequently. Our

Lord has absolute sovereignty over all beings. APART FROM OUR LORD

HIMSELF, EVERYTHING ELSE NEEDS HIM IN ORDER TO EXIST AND SURVIVE. The

Prophet Jesus (pbuh) of course appreciated this reality and spent his

life striving with all his heartto be the servant of Almighty Allah.

In the verses of the Qur’an, Allah reveals thatthere is no other Deity

but Him using very wise clarifications:

Everyone in the heavens and the earth belongs toHim. Those in His

Presence do not consider themselves too great to worship Him and do

not grow tired ofit. They glorify Him by night and day, without ever

flagging. Or have they taken deities out of the earth who can bring

the dead to life? If there had been any deities besides Allah in

heaven or earth, they would both be ruined. Glory be to Allah, Lord of

the Throne, beyond what they describe! He will not be questioned

aboutwhat He does, but they will be questioned. Or have they taken

other deities besides Him? Say:“Produce your proof! This is the

message of those with me and the message of those before me.” But most

of them do not know the truth, so they turn away. (Suratal-Anbiya’,

19-24)

It Is Stated in the Injil that Allah Is One

While the error of the trinity ascribes divine status (surely Allah

is beyond that) to the Prophet Jesus (pbuh), the oneness of Allah and

His infinite dominion over all things is set out in great detail in

the Injil. People are called tomonotheistic faith in both the message

of the Prophet Jesus (pbuh) to his people and followers, and in the

words of his disciples. In the Injil, THE PROPHET JESUS (pbuh)

constantly makes it clear that EVERYTHING HE DOES IS THE RESULT OF

ALLAH’S INFINITE POWER AND MIGHT, THAT IT IS ALLAH WHO CAUSES HIM TO

SAY EVERYTHING HE SAYS, AND THAT HE PERFORMS THESE MIRACLES ONLY

BECAUSE ALLAH WILLS THEM TO OCCUR. He also invites those who elevate

him to elevate Allah instead, remember His infinite might, and submit

to Him.

Such statements by the Prophet Jesus (pbuh) calling people to belief

in the one Allah are still to be found in the otherwise corrupted

Gospels of the New Testament. For instance, according to the Gospel of

Saint Mark, the Prophet Jesus (pbuh) gave the following reply to a Jew

who asked him which commandment was the most important:

"The most important one," answered Jesus, "isthis: ' Hear, O Israel,

the Lord our God, the Lord isone . Love the Lord your God with all

your heart and with all your soul and with all your mind and with all

your strength.”(Mark 12:29-30)

The following passage again from the Gospel ofSaint Mark shows that

far from ascribing divinestatus to himself, the Prophet Jesus (pbuh)

even prevented himself being praised:

As Jesus started on his way, a man ran up to him and fell on his

kneesbefore him. "Good teacher," he asked,"what must I do to inherit

eternal life?""Why do you call me good?" Jesus answered. “No one is

good—exceptGod alone.” (Mark 10:17-18)

By refusing praise and emphasizing that only Allah is worthy of it,

the Prophet Jesus (pbuh) makes it clear he is just aservant of Allah.

Those who set up other deities together with Allah are called on to

accept monotheism in many passages of the Injil. Some of these read as

follows:

… answered Jesus, "the Lord our God, the Lord isone” … "Well said,

teacher," the man replied. "You are right insaying that God is One and

there is no other butHim .” (Mark 12: 29-32)

… God is one . (Galatians 3:20)

And exchanged the gloryof the immortal God for images made to look

like mortal man and birds and animals and reptiles.T hey exchanged the

truth of God for a lie, and worshiped and served created things rather

than the Creator —Who is forever praised. ... (Romans 1:23-25)

… for us there is but One God, from Whom all things came and for Whom

we live ... (1 Corinthians 8:6)

We know that an idol is nothing at all in the world and that there is

no God but One. (1 Corinthians 8:4)

And the twenty-four elders, who were seated on their thrones before

God, fell on their faces and worshiped God, saying: " We give thanks

to You, Lord God Almighty, the One Who isand Who was, …” (Revelation

11:16-17)

Now to the King eternal, immortal, invisible, the only God, be honor

and glory for ever and ever .... (1 Timothy, 1/17)

For there is one God … (1Timothy 2:5)

You believe that there is One God. Good! … (James2:19)

… to the only God our Savior be glory ... (Jude:24)

How can you believe if you accept praise from one another, yet make no

effort to obtain the praise that comes from the only God ? (John 5:44)

For nothing is impossiblewith God . (Luke 1:37)

It is also described in theInjil how the followers of the Prophet

Jesus (pbuh) went from town to town and from villageto village,

preaching the word and calling on people to be Christians believing in

Allah, the one and only:

But when the apostles Barnabas and Paul heardof this, they tore their

clothes and rushed out into the crowd, shouting: "Men, why are you

doing this? We too are only men, human like you. We are bringing you

good news, telling you to turn from these worthless things to ... God,

Who made heaven and earth and sea and everything in them… He has shown

kindness by giving you rain from heaven and crops in their seasons; He

provides you with plenty of food and fills your hearts with joy.

"(Acts 14:14-17)

"The God Who made the world and everything in it is the Lord of heaven

and earth and does not live in temples built by hands. And He is not

served by human hands, as if He needed anything, because He Himself

gives all men life and breath and everything else. From one man He

made every nation of men, that they should inhabit the whole earth;

and He determined the times setfor them and the exact places where

they should live. God did this so that men would seek Him … though He

is not far from each one of us. For in Him we live and move and have

our being…” (Acts 17:24-28)

The Prophet Jesus (pbuh) always praised the glory of Allah and said

that all power belongs to Allah, in such passages as, “I do

exactlywhat God has commanded me,” (John 14:31); "The words I say to

you are not just my own,” (John 14:10) and "Itell you the truth, the

apostle can do nothing by himself” (John 5:19).

Some passages from the Injil that refer to the infinite might and

power of Allah are as follows:

For from Him and through Him and to Him are all things. To Him be the

glory forever! ... (Romans 11:36)

Are not five sparrows sold for two pennies? Yet not one of them is

forgotten by God. Indeed, the very hairs of your head are all numbered

…. (Luke 12:6-7)

Jesus looked at them and said: "With man this is impossible, but with

God all things are possible. "(Matthew 19:26)

… Who is God over all, forever praised! (Romans9:5)

Oh, the depth of the riches of the wisdom and knowledge of God! (Romans 11:33)

Fear [and respect] God and give Him glory, because the hour of His

judgment has come. Worship Him Who made the heavens and earth, the sea

and the springs of water. (Revelation 14:7)

Great and marvellous areYour deeds, Lord God Almighty. Just and true

are Your ways, King of the ages. Who will not fear [and respect] You,

O Lord, and bring glory to Your name? For You alone are holy. All

nations will come and worship before You, for Your righteous acts

havebeen revealed. (Revelation 15:3-4)

Everything comes from God. (1 Corinthians 11:12).

Salvation and glory and power belong to our God, for true and just are

His judgments… For our Lord God Almighty reigns. (Revelation 19:1-6)

There is no authority except that which God has established. The

authorities that exist have been established by God. (Romans 13:1)

…"As surely as I live," saysthe Lord, "every knee will bow before me;

every tongue will confess to God." (Romans14:11)

… God, the blessed and only Ruler, the King of kings and Lord of

lords, Who alone is immortal and Who lives in unapproachable light,

Whom no one has seen or can see. To Him be honor and might forever. (1

Timothy 6:15-16)

It is revealed in the Qur’an that the Prophet Jesus (pbuh) sought

shelter in Allah from the claims of divinity that some people

heretically made regarding him andCALLED ON PEOPLE TO BELIEVE IN THE

ONE AND ONLY ALLAH:

And when Allah says, ‘‘Jesus son of Mary! Did you say to people, “Take

me and my mother as deities besides Allah?” hewill say, “Glory be to

You! It is not for me to say what I have no right to say! If I had

said it, then You would have known it. You know what is in my self but

I do not know what is in Your Self . You are the Knower of all unseen

things. I said to them nothing but what You ordered me to say: ‘

Worship Allah, my Lord and your Lord. ’ I was a witness against them

as long as I remained among them, but when You took me back to You,

You were the One watching over them. Youare Witness of all things. If

You punish them, they are Your servants. If you forgive them, You are

the Almighty, the All-Wise.” (Surat al-Ma'ida: 116-118)

... Tribe of Israel, worship Allah, your Lord and my Lord... (Surat

al-Ma’ida, 72)

The Injil clearly contains a great many true passages that praise our

Almighty Lord as the oneand only and that perfectly express His might

and sublimity. Thecorrupt belief in the trinity, which was addedon to

Christianity subsequently, was developed many years after the Injil

had been sent down and consists of an utterly false misconception.

The essential point is of course this: even if someone who can

properly appreciate the sublimity and greatness of Allah has no

knowledge of the history of Christianity, his own conscience should

still make him strongly doubt the idea of trinity. That is becausethis

false belief fails to properly appreciate the might of Allah, and is

an expression of a failure torecognize Allah and His sublimity. It is

revealed in the Qur’an, sent downconfirming the Injil and the Torah,

that this erroneous belief spread among Christians is actually

“polytheism” and sincere Christians are warned on the subject.

They say, “Allah has a son.” Glory be to Him! No, everything in the

heavens and earth belongs to Him . Everything is obedient toHim, the

Originator of the heavens and earth. When He decides on something, He

just says to it, “Be!” and it is. (Surat al-Baqara, 116-117)

They say, “The All-Merciful has a son.” They have devised a monstrous

thing. The heavens are all but rent apart and the earth split open and

the mountainsbrought crashing down, at their ascription of a son to

the All-Merciful. It is not fitting for the All-Merciful to have a

son. There is no one in the heavens and earth who will not come to

theAll-Merciful as a servant . He has counted them and numbered them

precisely. Each of them will come to Him on the Day of Rising all

alone. (Surah Maryam, 88-95)

Allah Is Praised As the One and Only God in the Torah

The Judaism described inthe Torah sent down to the Prophet Moses

(pbuh) is a monotheistic faith, just like Islam. TrueJews praise our

Lord as the one and only God, genuinely believe that Allah is the Lord

of all, that there is no other Creator but Him and thatall beings are

in need of Him.

Almighty Allah is praised in the Old Testament andreverenced as the

sole Possessor of power, strength and sublimity, the one and only God.

Christians, who believe in the Old Testament as well as the New

Testament must not ignore this fact:

The Lord is God; besides Him there is no other … Acknowledge and take

to heart this day that theLord is God in heaven above and on Earth

below. There is no other.(Deuteronomy 4:35-39)

… Before Me no God was formed, nor will there be one after Me. I, even

I, am the Lord, and apartfrom Me there is no savior... (Isaiah,

43:10-11)

For this is what the Lord says—He Who created the heavens, He is God;

He Who fashioned and made the earth, He founded it; He did not create

it to be empty, but formed it to be inhabited—He says: "I am the Lord,

and there isno other.” (Isaiah 45:18)

And there is no God apart from Me, a righteous God and a Savior; there

is none but Me. (Isaiah 45:21)

... The Lord our God, the Lord is one. Love the Lord your God with all

your heart and with all your soul and with all your strength.

(Deuteronomy 6:4-5)

… I am God, and there is no other; I am God, and there is none like Me

. (Isaiah 46:9)

So that all the peoples ofthe earth may know thatthe Lord is God and

that there is no other. (1 Kings, 8:60)

This is what the Lord says: “ … Surely God is with you, and there is

noother; there is no other God. "(Isaiah 45:14)

The Lord our God, the Lord is one. (Deuteronomy 6:4)

... O Lord; no deeds can compare with Yours. All the nations You have

made will come and worship before You, O Lord; they will bring glory

to Your name. For You are great and do marvelous deeds; You alone are

God. (Psalms 86:8-10)

O Lord Almighty ... You alone are God over all the kingdoms of the

earth. You have made heaven and earth. (Isaiah 37:16)

… so that all kingdoms on earth may know that You alone, O Lord, are

God. (Isaiah 37:20)

This is what the Lord says—your Redeemer, Who formed you in the womb:

I am the Lord, Who has made all things,Who alone stretched outthe

heavens, Who spread out the earth by Myself . (Isaiah, 44:24)

Since ancient times no one has heard, no ear has perceived, no eye has

seen any God besides You, who acts onbehalf of those who wait for him.

(Isaiah 64:4)

… Was it not I, the Lord? And there is no God apart from Me, a

righteous God and a Savior; there is none but Me . (Isaiah 45:21)

"See now that I myself am He! There is no God besides Me. I put to

death and I bring to life, I have wounded and I will heal …

(Deuteronomy 32:39)

“… so that you may know there is no one like the Lord our God." (Exodus 8:10)

O Lord ... there is no God like You in heaven aboveor on earth below

…. (1 Kings 8:23; 2 Chronicles 6:14)

Then Asa called to the Lord his God and said, "Lord, there is no one

like You to help the powerless against the mighty…” (2 Chronicles

14:11)

You can access detailed explanations on the subject from here .

True Believers in the OneAllah Must Unite in Order to Spread the Glory

of Our Almighty Lord

Muslims, Christians and Jews are all believing descendants of the

Prophet Abraham (pbuh)and they all believe in the same Allah, strive

to spread the Sublime Gloryof our Lord and eliminate irreligion

fromthe world. At this time when atheism, degeneration, Darwinism,

anarchy, oppression and war are so widespread, it is a great blessing

and support from Allah that there are believers who believe in the one

and only Allah and who eagerly strive to praise Him by adhering to the

“haneef” faith of the Prophet Abraham (pbuh). At this blessed time,

that of the coming of the Prophet Jesus and Hazrat Mahdi (peace be

upon them), we must actbefitting this blessing bestowed on us by our

Almighty Lord and establish an intellectual union to praise His name.

If true believers fall for the traps set by masonic Evangelicals or

masonic Muslims and fallout with one another, if they strive against

one another rather than against atheists and Darwinists, that could

mean their failing to properly appreciate this blessing from Allah.

Our Lord tells all believers to be united, and any efforts to disunite

believers may hinder Allah’s bounty. Instead ofbestowing blessings

andvictory, Allah may hold blessings back from believers because of

this attitude. We must act in the knowledge of this and praise His

faith with all our hearts. The most essential condition for this is

not to be deceivedby the snares of the masons, to find the truthby the

use of conscience,reason and faith and to act accordingly.

Almighty Allah is the Lord of all beings, and absolute power and

victory belong to Him alone. Every effort to praise His name is an act

of worship the believers need to draw closer to Him and gain Paradise.

Itis certain that Allah has the power to cause His religion to prevail

without the need for any natural causes.

"Work for your world as though you would live forever; work for the hereafter as though you would die tomorrow." Hadith by Prophet Mohammed (PBUH)

 

This is one of my oil paintings on canvas (16 x 20).

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).