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"Islamic Research Media"

Salik (Initiate)

A salik (initiate) is a traveler who follows a way to a goal and makes efforts to meet with God. The way of traveling differs according to the capacity, abilities and gifts with which each individual has been favored. Some are extraordinarily attracted and taken by God Himself to the ranks of loving and being loved by God and being pleased with Him and His being pleased with them, without having to observe some of the rules that must be observed during journeying. Such are mentioned as those who are attracted by God. They can reach, through the blessings of the Prophet’s Ascension, in a few minutes, hours or days the states and stations that others can reach after many periods of suffering, and become purified of carnal dirt. Their hearts are refined in the shortest way possible and, reaching their Beloved and Desired One at a speed that is not possible through other efforts, they are able to feel all the spiritual pleasures of being favored with His company. They have reached the horizon of “a perfect human being,” which is regarded as the point where the outward and inward have been united.

These perfect ones, who are attracted by God toward Him, are the hidden treasures of the Divine mysteries, the centers on which the lights of the Divine Knowledge and Existence are focused, and those who offer the water of life to believers for the health of their spiritual life, a water with which they will quench their thirst for eternity. They revive dead hearts with their speeches, open blind eyes with their glance and attentions, and cure the spiritual wounds of those who are in their aura. They live intoxicated with ever new gifts and favors, and cause those around them to experience the most dazzling of observations. With their seeing directed by their insight, and their speaking dependent on their hearts, they are enraptured with the colors and lines which pertain to Him, and which they see in everything they look at, and they scatter pearls and coral whenever they open their mouths to speak. Since they are dazzled and enchanted by even a half-seeing of Him, those who do not know them think that they are insane or intoxicated. Ruhi of Baghdad[1] describes their state very well:

Do not think that we are intoxicated with the wine of the grape;
We are among the intoxicated from eternity in the past.

If some temporarily go into ecstasies with the initial signs of Him, they immediately come to their senses because of their nature, and they take refuge in wakefulness and self-possession, continuing on their way to meeting God in wakefulness. There is nothing in their feelings, thoughts or acts which causes people confusion; nor are there utterances of pride incompatible with the rules of Shari’a, nor any affectations, nor relaxed behavior. They advance toward being pleased with Him and His being pleased with them in reliance on Him in the atmosphere of The eye did not swerve, nor did it stray (53:17).

Some others complete their spiritual journey by observing its heavenly rules, reaching the horizon of attraction toward God with the support of Divine help and feeling as if their will-power has been connected to a sacred center of attraction. They continue their future life connected to that center in the manner of those who have let themselves go in the current. You can find in such people, who have taken off toward nothingness and carnal non-existence, neither anxieties, worries, nor grief. They are occupied with the Eternal Friend, they feel His intimacy, and live free from uneasiness and troubles because of the peace they find in His presence. The following verses of Niyazi Misri[2] indicate this horizon in one respect:

Having renounced the worldly worries,
And taken off to carnal non-existence;
Zealously flying without ceasing,
I call, “O Friend, O Friend!”

There are still some others who constantly make an effort, from the beginning to the end, and, without expecting any return, sincerely fulfill their duties of servanthood. They neither feel attraction nor are attracted toward God, nor do they display any affectations, nor have any superiority or inferiority complexes or fancies and fantasies. They show great will-power and patience, observing even the least important rules of devotion without any show and being extraordinarily steadfast in His way. They prefer living an Islamic life over wonder-working and pleasures, and never adopt Paradise and what lies beyond it as a goal of their devotion. Regarding believing and devotion as the greatest blessing of the Lord, they live in thankfulness for such gifts in utmost humility and modesty. With his particular style, Mawlana Jalal al-Din al-Rumi describes being favored with this blessing as follows:

Happiness has come and held us by the skirt,
And set up our tent in the heaven.
Yesterday the Beloved asked me:
“How do you do with this unfaithful world?”
I answered: “How can one be who,
Has seen the fortune of the fortunate state?
Thanks that I have found in the bottom of my teeth
The sugar that Egypt cannot see even in her dreams.”

The first thing an initiate must do is to turn to God in repentance and contrition, in determination to emigrate to what God is pleased with from what He is not, to what He asks us to do from what He does not, and to a life in the heart and the spirit from a carnal life. So long as their efforts are supported by such a high degree of refinement of the carnal self, purification of heart, and good morals, initiates feel that they change both inwardly and outwardly while their horizons become gradually enlightened. To the extent of their sincerity and purity of intention, they begin to present an example of straightforwardness in acting, with the mechanism of their consciousness becoming gradually radiant. With belief developing into conviction, and conviction deepening with increasing knowledge of God, and knowledge of God being transformed into love, and love growing into burning passion, and passion ending in constant wonder, a human being, who has been created of dust, of wet clay, becomes the focus of attention for the inhabitants of the heavens. Those dwelling in the pure realm of the Divine dominion regard it an honor to follow the example of such humans. Whoever turns to them for guidance intends to be guided to the truth, and whoever holds fast to them intends to grasp a strong rope.

This “greatest copy and pattern of creation”, who has become a source of radiance in the inner depth of his or her self, turns into a center of Divine gifts and a storeroom of favors, becomes a blessed one who offers everyone the water of life. Each of the different mansions which such a traveler passes through during the journey upward is called a “state,” and the relatively stable point to which his or her abilities develop, and which we may describe as the “arch of perfections” of a traveler, is called a “station.” “The gifts and radiance of everyone is in proportion to his or her capacity.”

Every traveler to the Truth ends the journey at a certain peak and observes all the worlds, materially and spiritually, from this summit or pinnacle. The final point which every traveler reaches according to his or her capacity is the peak particular to that individual, and therefore each peak is of a relative height. The highest, the only real peak, which separates the mortal from the Eternal or the contingent from the absolutely necessary, which is mentioned in the Qur’an in “or nearer” in the statement a distance between the strings of two bows adjacent each other or even less (53:9), which describes the nearness of God’s Messenger to God, is the one belonging to the master of creation, upon him be the most perfect of blessings. All other heights are defined, in comparison with one another, with such expressions as “lower” or higher” or “greater” or “less” and belong to those whom God has made near to Him, and the godly are relative and in proportion to the capacity-capital of everyone and the Divine gifts with which they are favored.

When the initiates step on their individual horizon of perfection and make their heart into a polished mirror to the sacred Divine gifts, that heart becomes familiar with the Divine look and the breezes of Divine inspiration, and they begin to feel and view creation differently, according to the individual’s level. They burn with the excitement of demonstrating to others what each sees and feels.

Those initiates always think of Him and mention Him as “The One to be worshipped is He-God”, breathing the truth of “The One to be sought is He-God”, pondering their inner world and the outer world, respiring with “The One to be known is He-God” and relating everything to the truth of the Divine Being around the axis of Names and Attributes, developing their belief, first based on acceptance without seeing what is believed in, into a conviction based on a seeing by the heart, supported by a state of spiritual pleasures. They experience verbal and physical devotion with such delight that it is as if they have entered Paradise and been favored with a vision of God. Haqani[3] says:

What behoves an initiate is to proclaim: We worship but God alone.

They hold back from everything which they think is not approvable in His sight, and think of Him only. They reflect deeply on a profound understanding of the fields that He allows.

Initiates who have come to the end of their journey think only of Him, consider Him, know and concentrate on Him with His title of “He.” They consider and concentrate on Him because of Him and because they must do so, and they consider all else than Him-whether relating to this world or the next-only in accordance with and in proportion to His permission. For one who has focused on Him only and considers all else save Him because of Him, the only thing to be sought and desired is He and His good pleasure. Let us listen to Mawlana once more:

O you who are seeking the world; you are like a day laborer in this world;
And you, lover of Paradise, are also far distant from truth.
O you, who are unaware of the truth and pleased with the two worlds,
You are excused, for you have not felt the pleasure of suffering for the Beloved’ sake.

In short, initiates who have determined their goal well and who are aware of the horizon where they are, leave both their bodies and souls, with which others are most concerned, on the bench where corpses are washed for burial, and scatter all their capital of being before the door of their heart. Freed from all concerns of everything save Him that may keep them from their way, they turn to their heart and try to understand its voice. They put their eyes and ears under the command of their insight, they plunge into the pure world of metaphysical considerations. It sometimes occurs that they can transcend space in one attempt, and make their voices heard by the inhabitants of heavens in another.

This point, where the heart turns completely to the invisible speaker in it, is like a launch pad from which initiates can rise to the door of eternity in one leap. A step forward, with their head and feet having met at the same point, the heroes of ascension (to God) and descent (to return to being amidst the people) become like a ring. In such state, where the “bird of petition” should be sent to God, lips and voice fall silent, and only the warm sounds of the heart are heard. The head bends itself down to lean ever increasingly on the heart, and whispers to itself: Worship your Lord until certainty comes to you (by death) (15:99).

O God! I ask You for Your love and the love for him who loves You, and for the deeds which will cause me to get near to You.

O God, bestow Your blessings and peace on Your beloved one and the Messenger, Mustafa, and on his family and Companions, who were appreciative and faithful.

[1] Ruhi of Baghdad (d. 1605) was one of the important figures in the Ottoman-Turkish classical literature, who usually wrote about moral issues. (Trans.)

[2] Mehmed Niyazi Misri (d., 1694) was a Sufi poet who was born in Malatya (Turkey), educated in Egypt and lived in Istanbul and Edirne. (Trans.)

[3] Haqani Mehmet bey (d., 1606) was an Ottoman Turkish poet. He spent his whole life in Istanbul. Hilya (“The Portrait”) and Miftah-i Futuhat (“The Key to Conquests”) are his well-known works. (Trans.)

Wali (Aulia)

♦ Wali ka ma’ana hai Dost.

››Auliya Allāh ALLĀH ta’ala ke wo Mo’min Saaleh Muqaddas bande hote hain jo Rab ke mehboob aur muqarrab wa pasandeeda hote hain jinko ma’arifat e ilāhi aur qurb e ilāhi ka ek khaas darja mila hai.

›› Wilaayat ki 3 qisme hain :

[1] Wilaayat e Fitari – Jo paida’ishi wali Allāh hote hain.

[2] Wilaayat e Kasabi – Jo apni ibaadat, riyaazat aur zohado taqwa se Allāh ke wali bante hain.

[3] Wilaayat e Wahabi (Ataai) – Jo kisi ki dua se wali Allāh bante hain (Kisi Wali Allāh ki ya Ahle bait Alaihissalaam /Aal e Rasool ki ya Peer ki ya Waalidain ki dua se).

›› Auliya Allāh har zamaane me hote hain aur qayaamat tak hote rahenge.

›› Ba’az Auliya Allāh Wilaadat (paida’ish) se hi zaahir hote hain, ba’az kuchh arse ke ba’ad aur ba’az wisaal (dunya se parda farmaane) ke baad zaahir hote hain.

›› Wilaayat ke bahot se Darjaat hote hain :

1). Ghaus

2). Qutub

3). Nuqaba

4). Awtaad

5). Abraar

6). Abdaal

7). Akhyaar

Ghaus Wilaayat ka sab se a’ala darja hai.

›› Duniya mae 1 Ghaus, 3 Qutub, 3 Nuqaba, 4 Awtaad, 7 Abraar, 14 Abdaal aur 300 Akhyaar hote hain.

Jab kisi Akhyaar ka wisaal hota hai ya us to ALLĀH ta’ala kisi Mo’min Saaleh ko Akhyaar banaata hai. Jab kisi Abdaal ka wisaal hota hai to Akyaar me se kisi ek ko Abdaal banaata hai. Jab kisi Abraar ka wisaal hota hai to Abdaal me kisi aik ko Abraar banaata hai. Kisi Awtaad ka wisaal hota hai to Abraar me se kisi aik ko Awtaad me banaata hai. Jab kisi Nuqaba ka wisaal hota hai to kisi Awtaad ko Nuqaba banaata hai. Jab kisi Qutub ka wisaal hota hai to Nuqaba me se kisi aik ko Qutub banaata hai aur Jab Ghaus ka wisaal hota hai to Qutub me se kisi ek ko Ghaus banaata hai.Aur in ki muqarrar ta’adaad utni hi rehti hai.

›› Har ilaake ke Abdaal ki kuchh khaas zimmedaari hoti hai jaise Baarish barsaana, Rizq taqseem karna aur Balaao ko door karna.

Sufi Silsilaa kab Wajood mae aaya

“Sayyeduna Siddiq-e-Akbar RadiAllahu Ta’ala Anhu Aaqa SallAllahu Alaihi wa Aalihi wa Sallam ki Ziyarat keliye hazir hue. Ju he andar dakhil hue to dekha ke Sayyeda Aaisha Siddiqa aur 2 (na baalig) Ansari ladkiya (jo peshewar gaane waali nahi thin) daff bajakar Ansar ke bahaduri ke kalaam padh rahi thin. Unki taraf mutawajjah hogaye aur dusri simt nahi dekha jaha Aaqa SallAllahu Alaihi wa Aalihi wa Sallam bhi Bistar par Tashreef farma they. Udhar dhyan nahi gaya, ju he dakhil hue to dekha ke wo daff baja rahi hain aur nagma gaa rahi hain, taarikhi, sakafati, paakiza kalimat. Ummul Momineen Hazrat Aaisha Siddiqa Salamullahi Alaiha bhi baithi hain. Sayyeduna Siddiq-e-Akbar ne dekhte he Unko kaha: RasoolAllah ke Ghar me shaitani mizmaar baja rahi ho?

Sakhti se jo daanta to wo ghabra ke chup kargayin aur Hazrat Aaisha Siddiqa RadiAllahu Ta’ala Anha bhi khamosh hogayin ke Walid-e-Girami hain.

Ye baat jab keh chuke to us waqt tak Unhone Aaqa SallAllahu Alaihi wa Aalihi wa Sallam ki taraf nahi dhyan kiya tha ke Bistar pe Kaun leta hai. Aaqa SallAllahu Alaihi wa Aalihi wa Sallam Chadar odhe, jaagkar khamoshi se lete hue they aur jaag rahe they. Jab Unhone Sayyeduna Siddiq-e-Akbar RadiAllahu Anhu ke sakht aur tambeeh bhare kalimat sune to Aaqa SallAllahu Alaihi wa Aalihi wa Sallam Mutawwajah hue aur farmaya:

“Ya Aba Bakr! Lee kulli qaumin Eid wa haza youmu Eidina!”

“Har qaum ki ek Eid hoti hai aaj Hamara bhi Eid ka Din hai!”

Sayyeduna Siddiq-e-Akbar RadiAllahu Ta’ala Anhu khamosh hogaye bus Hadees-e-Pak ka mazmoon yahape khatam hogaya. Riwayat hai Sahih Bukhari aur Muslim ki Muttafaq Alaih Jiska Mazmoon yahapar khatam hogaya. Isme se 3 nikaat Fawayadul Hadees me se unko ek do do jumle me bayan karta hun jo isme se akhz kiya.

Sayyeduna Siddiq-e-Akbar RadiAllahu Ta’ala Anhu ne aake jo sakhti se mana kiya, to is Amal-e-Abu Bakr Siddiq se Tariqa Naqshbandiya wujood me aaya! Unke Amal se Naqshbandi Tariqat wujood me aayi.

Aaqa SallAllahu Alaihi wa Aalihi wa Sallam jo khamosh mana kiye bagair khamosh Tashreef farma they aur kuch nahi farmaya tha khamosh Lete they, Unki Khamoshi ki Sunnat se Tariqa Qadriya wujood me aaya!

Aur jab Sayyeduna Siddiq e Akbar ne sakhti se mana kiya aur Aaqa SallAllahu Alaihi wa Aalihi wa Sallam ne farmaya “Lee kulli qaumin eidun fa haza youmu Eidina”, jab Tauseeq farmadi to isse Tariqa Chistiya wujood me aaya!

Ye Fawayadul Hadees hain is Bukhari Shareef ki Hadees ke!”

SallAllahu Alaihi wa Ala Aalihi wa Sahbihi wa Baarik wa Sallim

Sahih Bukhari, 1/324, #909

Sahih Muslim, 2/607, #892

Allahumma Salle Ala Sayyedina wa Maulana Muhammadiw wa Ala Aalihi wa Sahbihi wa Baarik wa Sallim

The Eleven Hijabaat (Veils) of Sufism

“From among the multitude, Allah gracious appoints some selected persons as His friends to preach His commandments for the benefit of the world. Their one greatest qualification is that they renounce the wealth and pleasures of the world and dedicate their lives to the love, devotion and service of Allah and humanity. When others fear, they don’t. And when others feel the pinch of sorrows and pain, they don’t. When the world would have no such Walis then the Day-of-Qayamat would dawn upon it.”

–Hazrat Ali Hujwari Data Ganj Baksh of Lahore

 The basic concept of Sufism is quite simple: that humans were created by a Supreme Creator (Allah) Who sent to His humanity over the course of time a succession of Prophets  (Alaihis Salaam)  who revealed to this humanity the rules of life and conduct for living not only a harmonious life on this earth, but also for securing salvation in the next world.

In practical terms, the method of living out this life is reposited in the life example of the Holy Prophet Muhammad (s. Alaihis Salaam .) the final Prophet, who was sent to correct errors that had crept into the Divine Code revealed by prior Prophets  (Alaihis Salaam) , and also to complete the Divine Revelation to humanity. Thus, the mission of all previous Prophets  (Alaihis Salaam)  is accepted and respected, yet the Sufis follow the example of the final prophet, since it is conveyed by a book which is errorless, and deemed as Final by the Creator, the One who Sent it.

It would have been possible, easy even, for Allah to have left His Quran laying somewhere for everyone to find it. Yet, He, in His Wisdom, chose to have a human being first convey the Book, and then demonstrate and comment on each and every action ordained in the Qur’an. There is no comparable book or sequence of events associated with any other human in history.

The scope of life outlined in the Holy Quran is at once immensely practical and utterly sublime. Instead of each person making up their own mind, or interpreting according to their own whim or wish, we have a book of advices and codes which cannot possibly be arrived at by individual thought, choice or action.

In order to correctly implement the life outlined in the Holy Quran, it is the practice of Muslims to “imitate” the behaviors of the Holy Prophet (s. Alaihis Salaam .w.) . Yet, there are many verses and topics of the Quran which require deep thought and guidance for one to avoid being misled by one’s own interpretation and imagination.

Moreover, there are spiritual states alluded to in the Quran, which, in order to correctly understand or perform, Allah subhanu wa taala advises us to consult with various persons whom He identifies as “possessing Knowledge,” or “beloved friends,” and similar descriptions. In sum, He grants that some are better or clearer than others in their understanding of His intentions for humanity.

It is in the foregoing context that the Sufi Orders arose — not for the sake of evading or corrupting the Divine Commandments for humanity, but to methodically study and implement the Divine Codes to the highest degree possible in human beings.

According to the Chishti Sufi conception, there are eleven Hijabaat (veils) intervening between man and Allah, barriers to either fully implementing His Commands, or to fully experiencing the Light and Mercy which He has Promised.

The curriculum of the Chishti Order is designed to be carried out in a “teacher-student” context. While the course of study and practice ordinarily carries on for an extended period of up to 25 or 30 years, below we summarize the “veils” or barriers to true knowledge and understanding, which the instruction of the Shaikh aims to dissolve. In sum, Sufism is nothing but the heart and soul of Islam, expressed in a conceptual framework.

The Eleven Veils

(1) Maarifat (Knowledge of Allah)

The first Hijaab or veil is the veil of Allah’s Maarifat, the Divine Knowledge pertaining to the relation of Allah with man.

Certain critics say that Maarifat is attained by ilm (knowledge) and aql (wisdom), but Shaikh Ali Hujwari refutes this claim. He says: “If Maarifat were attainable by ilm and aql then every alim (learned scholar) and wiser person should have been an Aarif (Sufi faqeer) whose definition and life are absolutely different from the definition and life of the Ulema (learned scholars). But it is not the case.” He says “Maarifat is attained only by that aspirant who receives special favour or Hidayat of Allah because it is Allah alone Who opens, closes, widens or seals the door of an aspirant’s heart. Ilm and Aql (knowledge and wisdom) can be helpful in attaining Maarifat but they cannot be its cause which is created only by the favour of Allah.” “I have recognized Allah only through Himself and all else through His Light.”

“What is Ma’arifat then?” asks Hazrat Ali Hujwari. He discusses the answer to this question in the light of the matured experiences of the great Sufis of the world:

Hazrat Abdullah-bin-Mubarik says : “Maarifat means that there should be no wonderment about anything of the world because this wonderment is created by Allah and is an act which is beyond all human conception, wisdom and powers. Because Allah Almighty has full control and command over everything of both the worlds then why should an Aarif (Sufi) entertain doubts or wonder about the powers and actions of Allah? They are as sure as daylight.”

According to Hazrat Zunnoon Misri, “the reality of Maarifat is that Allah, by the persistent effulgence of His divine light, divulges His secrets to the Aarif and illumines his heart and eyes by this Light to protect him against all the evils of the world without permitting even an iota of any doubts or reflection in the heart of the Aarif. After acquiring this stage in Maarifat a Sufi continues to see and enjoy all the manifestations of Divine Secrets.”

Hazrat Shibli says that Maarifat is the name of everlasting wonderment. There are two kinds of this wonderment. One is experienced during the state of sukr and the other one during the state of sehav”. (Both of these states are described in the Glossary of Sufi Terms). “If it prevails in the state of sehav, it amounts to kufr, (disbelief or faithlessness) but if it prevails in the state of sukr then it is Ma ‘Arifat because there can be no doubt whatever in the existence or presence of Allah in this state. And it is by this wonderment of Allah’s existence that a Sufi’s faith is strengthened and conclusively confirmed.”

Hazrat Bayazid Bastami says that “Maarifat is the source of conviction of a Sufi that everything of the universe is under the dominating control and power of Allah, that nobody else has any authority whatever upon His kingdom; that everything has its connection with Allah; that everything is at the mercy of His command and that everything derives its qualification from the store-house of Allah’s qualifications; that everything which is manifesting itself is manipulated by His Power and, lastly, that all the moving and stationary objects of the world, like the mountains, skies, earth, etc. are in their places because of His wish to keep this most wonderful drama of His creation going under the “Divine Scheme of  Things”–an everlasting Divine Order of the Universe.

(2) Tauheed (Unity of Allah)

The second Hijaab or veil is that of Tauheed (Oneness or Unity) of Allah. There are three kinds: (1) That Allah Himself is aware of His Oneness; (2) that He commands man to accept and recognize His oneness; and (3) that people know about the Oneness of Allah.

And when a Sufi attains the knowledge of Allah’s realization, he feels that Allah is One who recognizes no duality in His existence, that He is eternally ancient and, therefore, free of all changes incidental to every thing of the world. He Allah is not limited to the four walls of a house; He needs no home to live in. Allah has no soul for which a body is needed to get in. Allah has no body in any shape or form whatever for which He might need a soul. He is born of no parents and nothing changes His Oneness and divine attributes. Allah has lived ever since, and shall live for all time. He knows, hears, sees and speaks. He does what He wishes and He wishes what He knows. Allah’s Commandments are His wish for the good of mankind on earth and, religiously speaking, mankind has no choice but to submit to and obey Him faithfully. He is the cause of all profit and loss. He alone can judge best all the affairs of both the worlds.

Of all the fundamental principles, recognized by great religions of the world, Tauheed, i.e. Allah’s Oneness, is the main pillar over which their basic structures stand.

(3) Iman (Faith)

The third veil is of Iman (faith) which is the mainspring of every religion of the world, and not of Islam alone. What is the cause of Iman? Is it Ma’arifat or obedience? One group of Sufis maintains that the cause of Iman (faith) is Ma’arifat, because it is through Ma’arifat that man sees the wonderments and the astonishing manifestations of Allah which convince him of His existence, apart from all the other enormous amount of evidence illuminating between heaven and earth.

If there is only Ma’arifat and no obedience of man, Allah may not question him about his faith. But if there is neither obedience nor Ma’arifat, then man would be answerable to Allah for his faith, and he will never have salvation or peace in both the worlds.

As a matter of fact, Iman is a highly delicate spring in the machinery of deen (religion). Hazrat Ali Hujwari says, “there can be no Ma’arifat without Iman and obedience”. Ma’arifat is the name of shauq (fondness) and love, and the root of all fondness and love is obedience. The more that fondness and love flare up in one’s heart, the more is one’s obedience to and respect for Allah and His commandments.

It is wrong to say that obedience is necessary only up to the stage of acquiring Ma’arifat, and that after it is once attained, a Sufi is saved of all his strivings and other wordily duties. When a Sufi’s heart. by his constant devotion, becomes the abode of Allah’s love, his eyes become the abode of Allah’s manifestations and his life becomes the subject of Divine teachings. But even then the body must not give up His obedience and, in fact, it cannot.

(4) Tahaarat (Cleanliness)

The fourth Hijaab (veil) is that of Tahaarat (cleanliness). After Iman, Tahaarat is an imperative link of the Sufi’s life. It has two kinds: (1) Tahaarat-e-Zaahir or outwardly cleanliness concerning the purity of his body; and (2) Tahaarat-e-Baatin or inward cleanliness. Without Tahaarat-e-Zaahir, Salat or prayer and all other devotional rites are not permissible or acceptable under the law of Shariat. Tahaarat-e-Baatin means purity of heart and spirit without which no Ma’arifat can be attained.

(5) Tauba (Repentance)

A default in the conduct of a Sufi or Muslim is forgivable by offering Tauba (repentance) before Allah. It can ward off Allah’s wrath against man’s sins. There are three conditions of Tauba: (1) repentance for opposition and default in breaking the Divine Law; (2) repentance that this default or opposition should not have been occasioned after any previous repentance; and (3) that there should be no idea of returning towards any pre-Tauba faults and shortcomings after the repentance.

These conditions are possible only when one feels ashamed of his sins. For this shamefulness too, there are 3 conditions: (1) fear of punishment, (2) knowledge of the fact that sinful deeds are to be punished, and (3) repentance for previous lapses of disobedience, because Allah sees and knows everything which a man does.

(6) Salat (Namaz or Prayer)

The sixth Hijaab (veil) is that of Salat, the Islamic prayer. Hazrat All Hujwari describes various beneficial meanings of Salat in the light of Sufism. He says: “Salat not only puts the devotee on the path leading to Allah but also opens up all the secrets of this path to a keenly devoted mind.” For instance, wuzu (ablution) means outward cleanliness of the body, the first and foremost condition to prepare for Salat. Then comes tauba (repentance) which means inner cleanliness of the devotee. Then comes the standing posture facing towards Kaaba, which means the devotee’s implicit faith in and devotion to Allah. Then comes Qayaam which means struggle against Nafs. Then starts the Qirat (recitation of certain Qur’anic verses) which means zikr or remembrance of Allah. Then follows ruku (the first forward bending-pose) which denotes humility overpowering the Nafs. Then comes Tashhed-e-Uns which indicates assertion of the devotee’s complete faith in and love for Allah. And finally comes Salaam which means to turn away from all worldly attractions with the blessings of Allah. This is a brief analysis of the benefits or philosophy of Salat as interpreted by Sufis. See also “Postures of the Prophets” for further explanations of the benefits and features of Salat.

Concentration In Salaat

Real Salat is that during which the devotee himself is present in Aalam-e-Nasoot (in this world) but his soul sours high in Aalam-e-Arwah (the spiritual world). This is the most difficult kind of Salat which only prophets, awlia (saints) and great Sufis can perform. Common people need a lot of concentration practice to do it, and yet they may fail.

Hazrat Hatira Asum used to say: “When I offer my Salat, I see Paradise at my right and hell at my back.”

(7) Zakat (Charity)

The seventh Hijaab (veil) is that of Zakat, the religious tax under Shariat to help the poor and the needy which has a direct bearing upon a Muslim’s faith. Hazrat Ali Hujwari says: “A Sufi in this respect must not be a philanthropist, who makes distinction in granting charity. But he must be like a Jawad who makes no discrimination at all in charity. The rich make discrimination in offering Zakat from their good or bad earnings. But a Sufi must act like a Jawad who makes no such discrimination.”

On what grounds a Sufi who has renounced the world and has no assets, no trade or business to earn anything is eligible to pay Zakat? He has to live on Tawakkal (absolute trust and reliance upon Allah for every need). Zakat is not only leviable upon one’s wealth and frugality. It also is payable on other benefits of life also, such as the blessings of Allah enjoyed by man at every step of his life, particularly the enjoyment of his sound physical health and fitness. He can and must certainly offer his share of Zakat in gratitude to Allah. Did not Allah gracious keep him and his limbs fit to perform his Salat? There is no wealth better than health. Hence gratitude is the kind of Zakat which even the poorest can afford to pay in return of Allah’s blessings.

Sayem (Fasting)

The eight Hijaab (veil) is that of Sayaam (fasting). Sayaam means control of the passions and desires of Nafs under the pain of hunger and thirst for at least thirty days in a year as a means of regular training and practice for a disciplined life. Hunger not only controls the Nafs and its desires. but it also creates humility in one’s behavior. Although hunger emaciates the body physically, yet it generates a devotee’s spiritual force which kindles divine light in the heart and develops will-power.

Hazrat Abul Abbas Qassab used to say: “When I eat I find the substance of evil and sin in me, and when I draw hand from eating, I find this act to be the reality of all devotion.” Hazrat Abdullah Tastari used to take his food only once in a fortnight, while throughout the thirty days of Ramadan (fasting month) he took no other meals except Iftaar (light refreshments taken to break the fast). Hazrat Ibrahim Adham also did the same during the Ramadan month in spite of the fact that he had to go out daily under the burning sun to cut and gather corn in the fields to earn his living. But the real splendor of this example lies in that whatever wages he earned by such a hard toil, he cheerfully distributed the same among the poor and the needy.

(9) Hajj (Pilgrimage To Kaaba)

The ninth Hijaab (veil) is that of Hajj. Hazrat The Hajj for a Sufi is the occasion for offering his tauba (repentance) to Allah.”

During the Hajj there are various rituals: (1) wearing of ihram (the solitary white cloth) means giving up all bad habits; (2) staying in Arafaat means absorption of divine love; (3) going to Muzdalifa means giving up of the passions of Nafs; (4) Tawaaf, or making rounds of the Kaaba, means seeing the divinity of Allah; (5) coming back to Mina means forgetting all desires of one’s heart; (6) running in Sara and Marwa means purifying the heart and soul; (7) Qurbani or sacrifice means sacrificing all the desires and passions of Nafs; and ( throwing of pebbles at the devil means throwing away of the bad companions and associates.

Hazrat Ali Hujwari adds: “If a Sufi fails to observe and learn the foregoing lessons from his pilgrimage to Kaaba, his going for Hajj will make no difference to him and will indeed be an aimless and vain show.”

(10) Mushaheda (Coming Face to Face with Divine Light)

The tenth Hijaab (veil) is that of mushaheda, that is, coming face to face with the Divine Light. Hazrat Ali Hujwari thinks that “Hajj is the only place of mushaheda for a Sufi.” Hazrat Abul Abbas says: “Mushaheda means a Sufi’s unswerving faith surcharged with overwhelming love for Allah; the devotee sees nothing else except the Light of Allah all around.” Hazrat Shaikh Shibli says: “In everything I saw, I found the Light of Allah in myriad colors and forms,”

(11) Aadaab-E-Saalik (Scrupulous Etiquette Of The Sufi)

The etiquette (behavior) of a Sufi is a very complex topic. The following points give some sense of the extraordinary life attitudes engendered in the Sufi:

(1) A Sufi must staunchly adhere to the commandments of Allah and traditions .of the Prophet.

(2) A Sufi must necessarily maintain cordial relations with the public indiscriminately.

(3) A Sufi must seek the company of other great Sufis as far as possible.

(4) A Sufi must welcome all who come to him with love and due regard.

(5) If a Sufi undertakes a journey. it should be strictly for the sake of Allah; i.e. for Hajj, seeking of knowledge, etc.

(6) A Sufi must eat very little like a patient and his food should have been procured by honest means; he must try to avoid invitations from the worldly people.

(7) A Sufi must never go to the courts of kings and must refuse to accept any kind of rewards or gratifications for his maintenance.

(8)A Sufi must walk in all humility without the slightest tinge of pride or vanity.

(9) A Sufi must sleep as little as possible in order to save time for his devotional duties.

(10) A Sufi must observe silence because silence is better than speech, but if he must speak then talking in favour of Allah and Truth is always better than silence.

(11) Bachelorship for a Sufi is against Sunnah, but if he wishes to be aloof of the world, then it is his ornament.

Conclusion

Sufism is a vast and most intricate divine subject to deal with in English, specially in a limited space. It is a special spiritual branch of Islam, as we have seen. It is indeed a Divine Knowledge which is bestowed by Allah upon a selected few for the benefit of humanity. Within the history of Islam, Sufism has carved out and built up a most brilliant history, a force for rejuvenating and strengthening Islam, against its enemies–the forces of the devil and his unbridled materialism.

Golden Words of Sheikh Abdul Qadir Jilani RadiAllahanhu

  • Though I be in the west and my disciple in the East, if a world goes to attack him, I know. I will save him.
  • Look towards that person who looks towards you. Love that person that loves you, listen to that person that listens to you and give your hands in his hands that are prepared to grasp it.
  • A mans position in life is such that though he is mortal he is reborn with pleasure in the winds of afflictions. It is that very same life whose consequence is not death. It is that very same comfort which has no extreme anguish.
  • That person who has enmity against a well to do companion, he totally rejects the wisdom and foresight of the sustainers.
  • Many wealthy people because of greed are poor and needy, in reality the brave person is he who wrestles and defeats the devil of greed and thereafter becomes independent and without want of need from this material World.
  • The person who backbites and speaks ill of us are actually our success because they pay homage to us by writing their good deeds into our deed books.
  • Look carefully at the previous graves lying in ruin. How the sands of beautiful people are turning bad.
  • If you do not find the sweetness of doing a good deed then be aware that you have not done that deed.
  • Disrespect earns the displeasure of the creator and the creation.
  • To please the enemies of Allah SubHanuhu wa Ta’ala is beyond comprehension and wisdom.
  • O! Gifts do not imprison me so that I become unmindful to the benefactor.
  • O! Doers of good deeds giving birth to sincerity in your deeds can never be a wasted effort.
  • Among the creation, silence is not bravery but rather impatience.
  • The person who cannot educate his own soul, then how is he going to educate others.
  • The love of Allah SubHanuhu wa Ta’ala and the Prophet SallAllaho Alaihi wa Sallam is intertwined in poverty and starvation.
  • The love of the World generally blinded the eyes, those eyes which should have been used to identify the specialties of the Almighty Creator.
  • The person who becomes aware of Allah SubHanuhu wa Ta’ala then he becomes hospitable towards the creation.
  • Preach only in accordance to religion otherwise remaining dumb is better.
  • To adopt anonymity and unwholesomeness relative to it is peaceful.
  • As long as there remains on this earth one person in your heart whom you fear or have high expectations of, then until then your Faith is not complete.
  • Until you still possess arrogance and anger you cannot classify yourself amongst the learned.
  • That sustenance whose extent is expansive but no thanks is given for it and that means of livelihood which is difficult but no patience is shown for it become a source of revolt and mischief.
  • Always hold the best opinions about others and think ill of yourself.
  • O! ‘Alim do not soil your knowledge by sitting in the company of Worldly people.
  • Your speech will tell what is in your heart.
  • An oppressor destroys the World of the oppressed, and his own in the hereafter.
  • To start something good is your job and to see it completed is the work of your creator.
  • A wise person first question his heart thereafter speaks with his mouth.
  • To remain alone is protection and safety and to every sin there is a period of execution.
  • Except for the needs of your children and family do not leave the house unnecessarily.
  • Endeavor not to start a conversation and your speaking becomes necessary only to answer a question.
  • Keep your mouth closed from answering unnecessary questions so that you can remain safe from unnecessary talk.
  • That person who is never distressed, has no virtue.
  • Material people chase the World while the World chases the friends of Allah SubHanuhu wa Ta’ala .
  • This World is a World of exertion for a Mo’min while the hereafter is a World of relaxation.
  • Suspicion closes all the benefits to be accrued.
  • An understanding person finds no joy in anything, for it has accountability, for being lawful or a punishment for it being unlawful.
  • To make the soul receive the truth is its existence while making it receive failures, errors, falsehood and wrongdoings is its annihilation.
  • Those who belong to Allah SubHanuhu wa Ta’ala carry out his commands and even their hearts are reinforced by it. You carry on committing sin then to you have no fear. This is obvious evidence of betrayal. Beware; safeguard yourself for you may be caught out unawares when your allotted time is up.
  • A disrespectful becomes the object of displeasure and wrath of both the creator and the creation.
  • Iman (Faith) is the root while deeds and actions are its branches. Therefore stay away from associating with your Iman and sin with your actions.
  • First there is ignorance, thereafter knowledge, then follows practice upon your knowledge, thereafter sincerity upon that action and finally comes understanding and wisdom in the heart.
  • If you do not have patience then poverty and sicknesses become a misfortune and if you adopt patience then it becomes nobility and graciousness.
  • To gain the happiness of Allah SubHanuhu wa Ta’ala is impossible if you cannot make a poor person happy. The treatment for afflictions upon oneself is to gain the happiness and pleasure of the poor.
  • Whosoever asks of the creation is blind to the doors of the creator.
  • You are busy in fulfilling the desires and wishes of the soul (nafs) while the nafs is busy in destroying you.
  • That person is close to Allah SubHanuhu wa Ta’ala who is kind and affectionate towards the creation.
  • Rejection (kufr) of the divine blessings and providence is contrary to achieving closeness to the truth.
  • Hundreds of thousands of people just like you have been fattened and then swallowed by this World.
  • Do not be fooled by your youthful appearance for very soon it would be taken away from you.
  • Poverty saves one from sin and wealth is a trap for sins regard poverty as your protector.
  • To make a poor person happy makes one the inheritor of and undisclosed amount of reward.
  • What are you going to do by taking the bounties? Take the merciful and compassionate one. Every pious person is from the progeny and following of Muhammad SallAllaho Alaihi wa Sallam.
  • He whose fate is ultimately death then what is the need for happiness.
  • People do not regard you with respect because you are proud and vain but rather they look up to you when you are polite and hospitable.
  • Keep your hearts open only for Allah SubHanuhu wa Ta’ala and to busy yourself in earning a means of livelihood for your family is also following the commands.
  • To remember death is the best treatment for all ailments.
  • Worship and prayers breaks unwanted habits and should not be but a habit only.
  • The person who wishes to tame his soul should bridle it with silence and good etiquettes.
  • Allah SubHanuhu wa Ta’ala asks a loan of his servants and the messengers of this are the beggars.
  • For the whole period I spent in the companionship of my sheikh (spiritual guide) I have never seen the whiteness of his teeth.
  • Whenever it is possible reform each morsel for the foundations of good deeds lies in it.
  • The creation are like children in relation to the saints of Allah SubHanuhu wa Ta’ala .
  • It is a lie if one says by sitting in the company of those women with whom relationships are lawful and young boys; one has absolutely no inclination towards them. Islamic principles (Shari‘ah) is neither definitely not in agreement nor does a sound mind allow for such conformities and this is total rejection of Shariat for Shari‘ah has never given anyone exemption from this.
  • When the angels do not enter a house in which there are images pictures then how do you expect Allah SubHanuhu wa Ta’ala to enter your heart which is full of thousands of statues and idols. Anything else besides Allah SubHanuhu wa Ta’ala presence in the heart is images and idols.
  • A visit to the pious person communicates the condition of the person.
  • The key to the closeness to the truth is in private consultations and journeys.
  • Do not become subservient to the gifts in such a manner that you forget the bestowal of the gifts.
  • The provisions and luggage undoubtedly is modesty, such that, because of it, the doors of sovereignty and reality seem closed.
  • It is not becoming of a mo’min to sleep until he has kept his will and testimony ready.
  • The obedience of Allah SubHanuhu wa Ta’ala is by asking and not by desiring.
  • You are busy in building mansions and palaces for others to stay in while; its accountability rests entirely on you.
  • O! Children of Adam Alaihis Salaam be modest towards Allah SubHanuhu wa Ta’ala as you would be modest towards your religious neighbor.
  • When a person commits a sin, he closes the doors, draws the veils and hides from the creation and goes against the commands of the creator in private, and then the creator says, O! Son of Adam Alaihis Salaam you have regarded me the least amongst those that can see you because you found it necessary to hide yourself from the creation yet you have not shown modesty and shame even equivalent to that of the creation towards me.
  • It is not beneficial to be a master at speech when you are immature at heart.
  • Be obedient with a direction; don’t become obedient to the masses.
  • Do not become a polytheist by regarding your wealth as absolute and total power of assistance.
  • O! You who make fun of others very soon you will know the answer to your own fate.
  • O! Munafiqa (Hypocrites) very soon you will see the punishment of Allah SubHanuhu wa Ta’ala descending upon you in this World and the hereafter. The times are pregnant and very soon you will see what it gives birth to.
  • Your actions are proof of your belief and your exterior appearance is a sign of your interior condition.
  • To turn your face towards the creation is to turn your back towards Allah SubHanuhu wa Ta’ala .
  • Empty desires are the jungle of stupidity and folly and only the foolish hustle and bustle aimlessly within it.
  • Make silence your habit, anonymity you clothing, escape from the creation your aim and if it is possible then dig the hole and sit down in it. This habit should stay with you until such time that you Iman (Faith) has reached an age of maturity and is unquestionable.
  • Those that wish the approval of the creation should show patience of the oppression of the created.
  • Do not turn away from the creator because of some misfortune, because he may be testing you with it.
  • Moderation is half of one’s sustenance (livelihood) and good manners is half of religion (Deen).
  • O Doers of good deeds! Adopt sincerity otherwise it is wasted effort.
  • If you are afraid of your destination then whichever way or wherever you look at, you will find that you are surrounded by ferocious beasts.
  • Good deeds are done in privacy and not in public except that which is Fard (compulsory) which is performed in exposure.
  • Everything that you rely on, every person you afraid of or you keep that trust in, becomes your God.
  • 1. Special testimony 2. Making the commands of Allah SubHanuhu wa Ta’ala compulsory upon yourself 3. Not to fear or trust anyone 4. To make all your needs aware only to Allah SubHanuhu wa Ta’ala and put your Faith in him, To ask of him alone and never put your trust in anyone except Allah SubHanuhu wa Ta’ala .
  • A seeker is not truthful until he places the needs of sustenance of his companions over and above the sustenance of his soul and desires.
  • Remain honourable among the people, for by revealing your poverty you will fall in status in their eyes.
  • Meet the wealthy and rich with dignity ad prevalence and the poor with humility and humbleness.
  • Your keeping the company of careless and negligent people is a sigh of your carelessness and negligence.
  • To love of the creations is in its well wishing.
  • To give is better than to receive.
  • That person who is generous with the creation then he is close to Allah SubHanuhu wa Ta’ala .
  • A residence that is fit to be called a house, clothes that cover the body, a stomach full of sustenance and a wife is not regarded as Worldly but to face towards the Worldly while showing your back to your creator is Worldly.
  • Even if you have said Allah SubHanuhu wa Ta’ala aloud, then even then you would be interrogated whether it was said in sincerity or in show.
  • When the remembrance of Allah SubHanuhu wa Ta’ala finds a place in the heart then for servant to remember Allah SubHanuhu wa Ta’ala continuously becomes continuous and everlasting even though the lips are closed.
  • Carry out the rights that the ruler has upon you and do not question that which is obligatory upon you.
  • There is greater dignity in the remembrance of Allah SubHanuhu wa Ta’ala than in death; at the time of cutting someone short by razing them to the ground and thereafter realising it was fruitless to sow the seeds of hate.
  • Hide your troubles and you will receive closeness to Allah SubHanuhu wa Ta’ala .
  • A mo’min leaves his family in the care of the creator while a munaafiq leaves his family in the care of his dirham and dinaars (wealth).
  • There are 3 types of creation 1. Angels 2. The Devil 3. Man. The Angels are entirely good and the devil is entirely bad. Man is a mixture of good and bad. Whoever is overcome with good he can be likened to an Angel and whoever is overcome with evil he can be likened to the devil.
  • Do not laugh with those that are laughing but cry with those that are crying.
  • If your thoughts are with the creator then you are subservient to the creator. If your thoughts are with the creation then you are subservient to the creation.
  • Give priority to the hereafter over the World and you will benefit in both, but priority is given to the World over the hereafter then you would suffer losses in both.
  • Do not spend even one night in the hate and malice of anybody.
  • The sign of your sincerity is that you praise the creation and you do not turn your attention towards derogatory remarks nor do you show greed and avarice towards their wealth but you give your lord his right and your deeds are for your benefactor and not for the gifts, for the king and not for the kingdom and for the truth and not for falsehood.
  • As long as the doors of good health are open to you then regard it as a blessing for very soon it will be closed upon you. So as long as you have the strength and power to do good deeds regard it as a blessing.
  • It is wrong to claim respect towards your creator as long as you have no respect whatsoever for his creation.
  • When an ‘Alim is not an ascetic then, he is a punishment upon those that follow him.
  • A Mu’min, as he grows older Faith becomes stronger.
  • To search for good fortune is an unnecessary trouble and to search for that which is not your destiny is to anger Allah SubHanuhu wa Ta’ala and disgraceful.
  • You do not concern yourself in making the creator angry by pleasing the creation. In exchange for Worldly mansions and building you destroy your hereafter. Very soon you will be caught. He will definitely catch you whose imprisonment is very, very fearful.
  • What, you do not become ashamed ordering him to change your fate? Are your more commanding, more just and merciful than him? You and the entire creation are his servants. It becomes compulsory upon you to adopt, peace, solitude and silence.
  • Saying without deeds and deeds without sincerity are not worthy of acceptance.
  • A person once came to the Prophet SallAllaho Alaihi wa Sallam and said that he loves him (SallAllaho Alaihi wa Sallam) very much. The Prophet SallAllaho Alaihi wa Sallam said to him “lay down a cloth or spread a cloth for Poverty.” Another person said that he loves Allah SubHanuhu wa Ta’ala , The Prophet SallAllaho Alaihi wa Sallam said “spread a cloth for misfortune, for the love of Allah SubHanuhu wa Ta’ala and the Prophet SallAllaho Alaihi wa Sallam is intertwined with poverty and misfortunes.”
  • You are busy accumulating that which you would not be able to eat. You desire for that which you cannot attain. Construct those buildings in which you will not stay. All this makes you blind to the status of your creator.
  • Be happy in the changes and choices that the creator made for you. If you stay in this manner with him then he will definitely change your fears and horrors.
  • Adopt patience for this World is an assembly of troubles and calamities.
  • When somebody approaches carrying tales or gossiping or informing you about what another has said to him about you then admonish him and tell him that he is worst than that person that was gossiping about you for that person spoke behind your back while he is telling it straight to your face. That person has not made you listen yet he made you listen to it.
  • What an unfortunate person is he who had not been given the habit of being merciful in his heart for all living things?
  • Your biggest enemies are those that are your biggest supporters.
  • The sum total of all the essence of good is to seek knowledge, practice upon it and teaching it to somebody.

“Sign’s of Fake Peer or Pir / Murshid / Sufi Shaykh”

“Now a days alots of empty vessels claimed as a Sufi Shaykh. But in reality they are curse on society”

“Some signs of fake peers which are common in today’s Society”

fake-stamp

He picks and chooses which to follow from Shariah,

He enjoys the company of women mostly.

He asks for money under the pretext of using it for good purposes which in reality is for his own purposes.

He makes people whom he has trapped to swear on the Qur’an Shareef that they will continue to support him financially, whatever be the condition.

He goes further in lying about dreaming of Sayyidinah Rasoolullah Sallal Laahu Ta’ala Alayhi Wa Sallam telling him to tell so and so to swear on the Qur’an Shareef that they will continue to give money to him to help the poor.

He always earning fame by using social media ,living luxurious & lavish life with fashionable look & style.

Despite knowing that a person is already Mureed to a Shaykh, he compells that person to take bai’at from him and further says to the person that his peer is fake and his bai’at is null.

He shamelessly boast about his blood lineage and qualifies other Shaykh as inferior.

He lies and says that one can safely lie without condition for the sake of Islam.

He also believes in reincarnation.

“Fake Aalims also dangerous like fake peers in this ummah ,Fake Aalims also want all publicity , name and fame and money. So, Save yourself & others innocent”

“True Meaning and Excellence of Baait / Bayth”

The meaning of Bay’at or pledging spiritual allegiance is to be totally sold, which means to surrender yourself totally to a Spiritual Master (Murshid) to guide you to Allah.

Bay’at should be done on the hands of that person who possesses the following e attributes or else Bay’at will not be permissible. These are:

1. First and foremost, he must be a Sunni Muslim holding correct Islamic beliefs.
2. He should at least have that amount of knowledge which will enable him, without the assistance of anyone, to extract questions relating to Islamic Jurisprudence from Islamic books.
3. His Silsilaa (Chain of Spiritual Order) must be directly linked to the Holy Prophet (SallAllahu Alaihi wa Sallam) without a break in the sequence.
4. He must not be a Fasiq-e-Mo’lin (One who openly commits transgression and sin).

People, today, consider Bay’at to be some kind of fashion. They are ignorant of the reality of Bay’at. An example is given here to give you an idea of what Bay’at really is. Once a Murid (Disciple) of the great Shaykh Sayyiduna Yahya Maneri (Radi Allahu’ Ta’ala Anho) was drowning. Sayyiduna Khidr (Alaihis Salaam) appeared and said the Murid, “Give me your hand and I will save you”. The Murid replied, “This hand has already been given in the hands of Sayyiduna Yahya Maneri Radi ALLAHu Ta’ala Anho and since it belongs to him I cannot give it to anyone else”. Sayyiduna Khidr Alaihis Salam disappeared and, instantly, Sayyiduna Yahya Maneri Radi ALLAHu Ta’ala Anho appeared and saved him.

Baab ash-Shaykh, Hadratal Qadriya, Mazar of Sultan al-Awliya Sayyiduna
Ghawth al Aa’zam Shaykh Abd al-Qadir al-Jilani Radi Allahu Ta’ala Anhu, Baghdad Sharif – Iraq

TAJDID-E-BAY’AT (RENEWAL OF BAY’AT)

Tajdid or renewal of Bay’at used to take place in the time of the Holy Prophet SallAllaho Alaihi wa Sallam. Once the Holy Prophet SallAllaho Alaihi wa Sallam personally took Bay’at thrice from Sayyiduna Salmah bin Akwah Radi ALLAHu Ta’ala Anho who was preparing to leave for Jihad. In the first instance, Rasoolullah SallAllaho Alaihi wa Sallam asked, “Did Salmah take Bay’at?” After a while the Holy Prophet SallAllaho Alaihi wa Sallam asked, “Salmah, are you not going to take Bay’at?” Sayyiduna Salmah Radi ALLAHu Ta’ala Anho said, “Ya Rasoolullah SallAllaho Alaihi wa Sallam! I had already taken Bay’at”. After all the Ashabs had taken Bay’at, the Prophet of Islam SallAllaho Alaihi wa Sallam repeated for the third time, “Salmah are you not going to take Bay’at?” Sayyiduna Salmah Radi ALLAHu Ta’ala Anho said, “Ya Rasoolullah SallAllaho Alaihi wa Sallam! I have already taken Bay’at twice”. The Prophet of Islam SallAllaho Alaihi wa Sallam said, “Repeat the Bay’at”. So, Sayyiduna Salmah Radi ALLAHu Ta’ala Anho, in a single sitting took Bay’at (Tajdid) thrice.

The secret and wisdom of the emphasis of Bay’at made on him was that he always made Jihad with the Kufar by foot. For him to now dash into the army of the enemy and confront them alone meant nothing to him.

Hadrat Sultan Shahabuddin Soharwardi Radi Allahu Ta’ala Anho, Baghdad – Iraq

BAY’AT AND ITS BENEFITS

There are two types of Bay’at:

(A) BAY’AT-E-BARAKAH

This is to initiate one’s self for the mere Barakah (Blessing) of joining a Silsila and this is the general idea or reason of today’s Bay’ats. This should, at least, be done with a good intention. If Bay’at is taken for mere worldly gain or any reason other than spiritual upliftment, then such Bay’at is Batil (null and void). For Bay’at-e-Barakah it is sufficient if the Shaykh you take Bay’at from is Shaykh-e-Ittisal, which means that his Silsila is linked to the King of the Prophets, Sayyiduna Muhammad SallAllaho Alaihi wa Sallam without a break in sequence and that the Shaykh possesses the four mentioned pre-requisites mentioned.

A’la Hazrat (Radi ALLAHu’ Ta’ala Anho) states: “The above Bay’at is not useless, but beneficial, in fact, very beneficial and profitable in Deen and Dunya. At least, his name would be recorded in the books of the Beloved of Allah (Mehbooban-e-Khuda). By just having a link with a spiritual order (Silsila) is by itself a great fortune and blessing of which three are mentioned below:

1. Emulation or imitation of the elite and Beloved ones of Allah (Khasan-e-Khuda) in the field of Tariqah or Sufism. Rasoolullah (SallAllahu Alaihi wa Sallam) said:

“One who imitates a nation is among them”.

Sayyiduna Shaykh-ush-Shuyuk Shahabud Din Suhrwardi (Radi ALLAHu’ Ta’ala Anho) states in his book, “Awariful Ma’ahrif”:

“Be it known that there are two types of Bay’at – Bay’at-e-Tabaruk (Barakah) and Bay’at-e-Iradah (Devotion). The actual intention of the Murids of a Masha’ikh is Bay’at-e-Iradah and Bay’at-e-Tabaruk has similarity with it. So for the real and true Murid there is Bay’at-e-Iradah and, for those who desire imitation there is Bay’at-e-Tabaruk because those who imitate a nation is amongst them”.

2. A divine link is connected with the Awliya and Sualihin. Rasoolullah (SallAllahu Alaihi wa Sallam) says that His Rabb, the All Powerful and Almighty Allah says.

“There are those people who, by merely sitting with them, one will never become a Kafir”. (This refers to the Awliya)

3. The Beloved of Allah are Ayat Rahmah (Signs of Mercy). They take into their fold of mercy all those who remember and honour them and also focus their beams of mercy on them. Someone asked the King of the Awliya, Sayyiduna Ghousul Azam (Radi ALLAHu’ Ta’ala Anho):

“If any person takes your name in respect and honour though he may not be your Murid or not initiated by you personally, would he be counted as your Murid?”

The great Ghawth replied:

“Allah will accept those who have any form of relation or connection with me and notes his name in my spiritual office. If such a person adopts any desired path, Allah will bless him with guidance and repentance. He will be under my spiritual banner. Verily, my Rabb, the All Powerful and Almighty, has promised me that all my Murids, all those who love me and all those who follow the path I am on, will enter Jannah (Paradise)”.

Hadrat Sultan Bahauddin Naqshbandi Radi ALLAHu Ta’ala Anho, Bukhara – Uzbekistan

(B) BAY’AT-E-IRADAH

This means to totally abolish ones desires and intentions and surrender on’s self at the hands of a true Guide or Spiritual Master who has entered the Kingdom of the Heavens. You have totally empower him as your commander and ruler. You have to sincerely obey and execute all his orders and methods entrusted on you by him concerning the path to the spiritual domain. Never take a step without his consent even though some laws and orders may not suit you or make sense to you. Remember the example of Khidr (Alaihis Salam) when Sayyiduna Moosa (alaihis salam) met him and they both travelled together. The Murshid’s commands may cause great discomfort to you and at such moments the Murid must regard this as the interference of the Cursed Shaitan. Your every hardship and difficulty must be presented to him. In conclusion, the Murid must totally hand himself over to the Shaykh like a corpse in the hands of a person performing Ghusal. This is known as Bay’at-e-Salikin. Such Bay’at is regarded as being the aim and object of the grand Spiritual Masters. Such Bay’at leads one to Allah the Almighty. It was Bay’at-e-Salikin that was taken by the Ashabs at the hands of the Holy Prophet (SallAllahu Alaihi wa Sallam).

Sayyiduna Obadah bin Samat (Radi ALLAHu’ Ta’ala Anho) states:

“We had taken Bay’at (at the hands of Rasoolullah SallAllahu Alaihi wa Sallam) on the following principles:

We will await his command and execute it in times of every ease and difficulty, every form of ecstasy or displeasure. And when the Master commands us we will never disobey or cross question him”.

The command of the Murshid is the command of Rasoolullah (SallAllahu Alaihi wa Sallam) and his command is the Command of Allah, the All Powerful, Who nobody dares disobey. Allah states in the Holy Quran:

“And it is not appropriate for faithful men and women; when and His Messenger have judged a matter, to consider it a matter of choice for themselves; and one who does not accept the judgement of and His Messenger has indeed clearly entered darkness.” [Sura Ahzab: 36]

In “Awariful Ma’arif” Shaykh Shahab al-Din Suhrawardi Radi ALLAHu Ta’ala Anho sates:

“To be under the command of the Shaykh is to be under the Command of Allah and His Rasool SallAllaho Alaihi wa Sallam and is the revival of a Sunnah – Bay’at. This is only applicable on those persons who imprison themselves in the hands of the Shaykh, discard all desires and dissolve themselves in the Shaykh (Fana-fish-Shaykh)”.

Shaykh Suhrawardi Radi ALLAHu Ta’ala Anho also states:

“Abstain from criticizing the Shaykh for it is a deadly poison for the Murid. It is extremely rare for a Murid who criticise his Shaykh to find serenity and success. In any action of the Shaykh which does not seem correct to the Murid, he should remember the events of Sayyiduna Khidar. This is because the actions performed by Sayyiduna Khidar Alaihis Salam were apparently questionable (e.g. making a hole in the boat of the poor and killing an innocent child), but when the reasons for these actions were explained then it became obvious that the Shaykh should not be questioned”.

Sayyiduna Imam Abul-Qasim Qushayri Radi ALLAHu Ta’ala Anho states in his Kitab, “Risalah”, that Sayyiduna Abu Sahal Sahlooki Radi ALLAHu Ta’ala Anho states,

“Any person who says ‘why’ to any word of his Shaykh will never achieve success.”

May Allah Azza wa Jal grant us peace and success. Aameen!!

Shahanshah-e-Hind Hadrat Khwaja Ghareeb Nawaz
Sultan Moenuddin Chishti Ajmeri Radi Allahu Ta’ala Anho, Ajmer Sharif – India

RECTIFICATION TO A MISCONCEPTION:

It has become a misconception today, that only Sayyids (descendants of the Beloved Prophet SallAllahu Alaihi wa Sallam) are allowed to be Peers. They are the only ones who have the right of making mureeds. Sadly, amongst those who spread such propaganda, are mostly those who themselves are not Sayyid and only claim to be Sayyid, so that they may broaden their horizons. True Love and respect for the Sayyid is the recognition of the people of Imaan. Very deprived and unfortunate are those who have no love for the family of the Prophet (SallAllahu Alaihi wa Sallam). But it must be noted, that it is not necessary to be Sayyid to be a Peer. The Holy Quran says,

“The exalted and respected in the Court of Allah are those amongst you that are pious and Allah Fearing.”

It must be noted, that, Hadrat Ghawth al-Azam Shaykh Abd al-Qadir al-Jilani (Radi Allahu Ta’ala Anhu) is no doubt Hasani Husaini Sayyid, but his Peer, Hadrat Abu Saeed Makhzoomi, and his Shaykh Hadrat Abul Hassan Hakaari and His Shaykh Hadrat Abul Farah Tartoosi and various other Shuyookh of the Silsila, namely Shaykh Abdul Waahid Tameemi, Shaykh Abu Bakr Shibli, Hadrat Junaid Baghdadi, Hadrat Siiri Saqti and Hadrat Ma’roof Karkhi Radi Allahu Anhum al-Ajma’een are all not Sayyids. The Peer of Sultaan al-Hind Hadrat Khwaja Mueen al-Deen Chishti Alaihir Rahma wa ar-Ridwaan, Hadrat Khwaja Usman Harooni Alaihir Rahma wa ar-Ridwaan is also not a Sayyid.

AlaHadrat (Radi Allahu Anhu) states:

To say that it is a condition for a Peer to be Sayyid, is to claim that all the silsilas (Spiritual Chains) are baatil (broken). In the Silsila Aaliyah Qadiriyah, all the Shaykhs between Sayyiduna Ali Rida and Hadrat Ghawth al-Azam (Radi Allahu Ta’ala Anhum al-Ajma’een) are all non Sayyids. And in the Silsila Aaliyah Chishtiya, immediately after Sayyiduna Ali (Radi Allahu Ta’ala Anhu) is Hadrat Imam Hassan al-Basri (Radi Allahu Ta’ala Anhu), who neither Sayyid, Quraishi nor an Arab, and in Silsila Aaliyah Naqshabandiya, the actual inception is from Hadrat Abu Bakr Siddique (Radi Allahu Anhu). [Fatawa Radawiyyah, Vol. 9, Page 114]

THE EXCELLENCE OF RECITING ONE’S SiJRAH

There are many virtues in reciting one’s Sajrah of which a few are mentioned below:

1. Memorising the chain of Awliya up to Rasoolullah SallAllahu Alaihi wa Sallam.
2. The Zikr and Remembrance of Swalihin (Awliya) is the means of receiving Allah’s Rahmah (Mercy)
3. Performing the Esal-e-Sawab for all the Spiritual Masters which is a cause of receiving their spiritual guidance.
4. When the Murid remembers them in times of ease the Awliya of the Silsila will remember him in times of hardship and will also be of assistance to him.


Extracted from
Irshadaat-e-AlaHadrat Alaihir raHma
Translated by: Shaykh Abd al-Hadi al-Qadiri

..:: Permissibility of Celebrating Urs in Islam ::..

Meaning of the word “URS” from Sahih Hadith

The literal meaning of Urs is wedding, and it is for this reason that the bride and bridegroom are called ‘Uroos’.

Word Urs in Sahih Hadith

The date of demise of the Friends of Allahعزوجل and Buzurgs is called Urs because, whih the angels who question in the grave (Nakeerain) test the deceased and find him to be successful,they say, “Sleep like a bride who will not be awakened by anyone except for the person who is most beloved to her.”

Reference : [Mishkaat, Baabu Ithbaatil-Qabr]

Because these angels have called them ‘Uroos’ on that date, it therefore becomes the day of ‘Urs’,

Another reason is because, on this day, the angels will reveal the beauty and splendor of Rasoolullahصلی اللہ علیہ وسلم and ask him, “What did you say about this man?” He will reply, “He is the Uroos (adorned personality) of all creation. The entire creation has attained splendor through him.” Meeting the beloved is the day of ‘Urs’, and it is for this reason that the day is called Urs.

Celebration of Urs proven from Sahih hadith and Sunnah of Prophet (صلى الله عليه وسلم)

Let me quote the arabic hadiths again From tafseer ibn e khateer
,
فيدخل فيسلم ثم ينصرف، رواه ابن جرير. ورواه ابن أبي حاتم من حديث إسماعيل بن عياش، عن أرطاة بن المنذر عن أبي الحجاج يوسف الألهاني قال: سمعت أبا أمامة، فذكر نحوه. وقد جاء في الحديث أن رسول الله صلى الله عليه وسلم كان يزور قبور الشهداء في رأس كل حول، فيقول لهم: { سَلَـٰمٌ عَلَيْكُم بِمَا صَبَرْتُمْ فَنِعْمَ عُقْبَىٰ ٱلدَّارِ } وكذلك أبو بكر وعمر وعثمان

Translation : The Prophet Muhammad (صلى الله عليه وسلم) used to go to the graves of the martyrs of Uhd once a year and also recite the verse of the Holy Qur’an on excellence of patience. The Prophet Muhammad (صلى الله عليه وسلم) used to pray for them. When the beloved Prophet Muhammad (صلى الله عليه وسلم) passed away himself, the Khalifs, Abu-Bakr (رضي الله عنه), Umar (رضي الله عنه), Usman (رضي الله عنه) used to do the same thing.

Reference :

►Tafsir Tabari,

►Tafsir Ibn-Kathir for Quran 13:20

►and Tafsir Qurtabi by Imam Tabari, Imam Qurtabi commentary of Surah Ra’d Verse 20.]

► Shaami states and quotes same hadith in Vol. 1, Baabu Ziyaaratil-Quboor

For Online Source of Tafsir ibn kathir ( Click Here )

So from Above Sahih hadith we conclude that

1) On the day of the passing away of a Saint or on a specific date, his admirers, disciples, followers and relatives assemble together at the grave of the Saint to obtain spiritual benefit and celebrate the anniversary with rejoice.

2) It is also very worthy to recite the Quran Shareef and pass on the Sawaab (reward) to their soul and to recite Fateha and distribute sweetmeat among those present.To Recite Naats or do other forms of Zikr of Allah is also done on such a blessed day.

For proofs on Ishal e Thawab [sending blessing to deceased by good acts ] (Click here )

3) Or to give lectures and remember the work done by Awliyas [rahimullah] and how they acted on Quran and sunnah and spread Islam around the world.

View point of Classical scholars of Al Islam

Shah Abdul-Azeez Muhaddith Dehlwi رضی اللہ تعالٰی عنہ

writes, “Secondly, many people gather and, after completing the Quran and Fatiha on the Sheerini, distribute it amongst those present. This part was not practiced in the Holy Prophet’sصلی اللہ علیہ وسلم time or during the era of the Khulafaa-e-Raashideen, but there is nothing wrong in someone doing so. Rather, the deceased attain benefit from the actions of the living.”

[Fataawa Azeezia, Pg. 45]

Shah Abdul-Azeez Muhaddith Dehlwi

Answering Maulwi Abdul-Hakeem Siyaalkoti, Shah Abdul-Azeez Muhaddith Dehlwi رضی اللہ تعالٰی عنہ writes, “This taunt is because people are unaware of conditions.
No one accepts anything else to be Fardh except for what the Shariah has classified as so, Yes, attaining barkat from the graves of the pious, reciting the Holy Quraa and Isaal-e-Thawaab and distributing sweetmeats and food to assist them (m thawaab) is good according to the Consensus of the Ulama. The day of Urs appointed to remind people of his demise. Otherwise, on whatever day these acts are done is good,” –

[Zubdatun-Nasaaih fi Masaailiz-Zabaaih]

Hadrat Shaikh Abdul Qudoos Gangoohi رضی اللہ تعالٰی عنہ

writes to Maulana Jalaaluddin, “The Urs of Peers, according to their method with Samaa wl cleanliness, should be practiced,”

[ Maktoob. Letter no. 182]

Haaji Imdaadulilb Muhaajir Makkir رضی اللہ تعالٰی عنہ

the Peer of Maulwi Rashid Ahmed and Ashraf Ali Thanwi [deoband founders ], notably stresses the permissibility of Urs and, while explaining his practices, رضی اللہ تعالٰی عنہ writes, “The practice of this Feqe (i.e. myself) in this matter is that I make Isaal-e- Thawaab to the soul of my Peer every year. Firstly, Quran is recited, and if there is enough time, Moulood Sharif is read.
Thereafter the reward of this is conveyed.” –

Deobandi founder Rashid Aluned Gangohi

also accepts Urs to originally be permissible. He writes, “

It is known from Arabs that they used to commemorate the Urs of Hadrat Sayed Ahmed Badawi رضی اللہ تعالٰی عنہ on a large scale with much pomp, The Ulama of Medina used to especially observe the Urs of Sayyiduna Ameer Hamza رضی اللہ تعالٰی عنہ.
Whose grave (Mazaar) was at the mountain of Uhud. In short, Muslims throughout the globe, including the Ulama, pious and especially the people of Madina, used to strictly observe Urs, and that which is good according to Muslims is good in the sight of A1lah عزوجل “

[Fataawa Rashidia, Vol.1, Pg. 92]

PLACING OF GHILAF [cloth] ON THE GRAVE

Cloth on the grave is placed for respect. There is nothing wrong in it just as Cloth on Kaaba sharif is place to increase its respect.

1) Ghilaf or Chadar (cloth) is placed on the grave of a Wali or pious Muslim for the benefit of the visitors so that they may understand and realise the status of the deceased Muslim.

2) It is allowed to put on a Ghilaf on the graves of Awliya and Ulema when it is recognised that the majority respect the person in the grave. People are also aware of the holy person’s status and gain auspiciousness from the holy person who is resting in the grave.

3) In the famous Hanafi fiqh book, “Raddul Mukhtaar”, it is stated: “It is permissible to place a cloth on the Qabar of a Wali or pious Muslim so that visitors be more respectful when visiting the grave. We should also realise that the basis of action is upon the intention”.

THE BURNING OF INCENSE STICKS, LOBAAN, ETC.

To light incense sticks (agarbatti) and lobaan in the Mazaar of the Awliya (or the gatherings of Khatams) and for the benefit of the visitors is permissible.

One should bear this in mind that it is done not for the deceased but rather for the comfort of the visitors, as they will feel better in a sweet-scented environment.

The action of doing good deeds for others is also a means of Sadaqa and the deceased also receive the Sawaab of this Sadaqa performed by those who are living. In the end this is an act done to create freshness in the air only.

PLACING OF FLOWERS OF THE GRAVE

The placing of flowers on the grave of an ordinary or a pious Muslim is permissible.

Objection: Putting flowers on the graves
Sahih Al Bukhari – Volume 1, Book 4, Number 215
Narrated Ibn ‘Abbas: Once the Prophet (Sallalahu Alaihi Wasallam), while passing through one of the grave-yards of MADINA or MAKKAH heard the voices of two persons who were being tortured in their graves. The Prophet ( said, “These two persons are being tortured not for a major sin (to avoid).” The Prophet then added, “Yes! (they are being tortured for a major sin). Indeed, one of them never saved himself from being soiled with his urine while the other used to go about with calumnies (to make enmity between friends).” The Prophet then asked for a green leaf of a date-palm tree, broke it into two pieces and put one on each grave. On being asked why he had done so, he replied, “I hope that their torture might be lessened, till these get dried.”

 

so putting flowers or petals on a grave is a established Sunnah.

Allama Tahtawi (radi Allahu anhu) states: “Some among our preceeding Ulama have given a legal verdict that the action of placing flowers or fresh branches is Sunnat and is proven from Hadith”.

Wet grass should not be removed from the grave because the wet grass prays the Tasbih of Allah Taala and gives solace to the buried. If it is removed then you have committed an unjust deed for the deceased.

On the issue of – > click this link: Kissing a Shrine/grave Or putting head on Grave

PROOF 1

It is also narrated that Mu`adh ibn Jabal and Bilal came to the grave of the Prophet and sat weeping, and the latter rubbed his face against it.

► Ibn Majah 2:1320,

►Ahmad,

►al-Tabarani,

►al-Subki, and Ibn `Asakir

PROOF: 2

Dawud ibn Salih said: “[The governor of Madina] Marwan [ibn al-Hakam] one day saw a man placing his face on top of the grave of the Prophet. He said: “Do you know what you are doing?” When he came near him, he realized it was Abu Ayyub al-Ansari. The latter said: “Yes; I came to the Prophet, not to a stone.,

► Ibn Hibban in his Sahih,

►Ahmad (5:422),

►Al-Tabarani in his Mu`jam al-Kabir (4:189) and his Awsat according to Haythami in al-Zawa’id (5:245 and 5:441 #5845 Book of Hajj, “Section on the honoring of the dwellers of Madina, chapter on placing one’s face against the grave of our Master the Prophet ” and #9252 Book of Khilafa, “Chapter on the leadership of those unworthy of it”),

►al-Hakim in his Mustadrak (4:515);

► both the latter and al-Dhahabi said it was sahih.

► It is also cited by al-Subki in Shifa’ al-siqam (p. 126)

►and Ibn Taymiyya in al-Muntaqa (2:261f.)

Seeking / Asking Help from Aulia

..::: Hazrat Umar Farooq Radi Allah Ta’ala Anhu :::..

“If there were to be a Prophet after me,
he would have been Umar.”(Tirmidhi)

“Amongst the nations before your time, there have been inspired people (who were not Prophets), and if there is one amongst my Ummah, he is Umar”
– Rasulallah (SallallahoalaihiwasallaM)

Introduction

Hazrat Umar (R.A) belonged to the Adi family of Quraish tribe. In the 8th generation, his lineage joins with Rasulallah (s.a.w).He was born in 583 A.C., about forty years before the great Hijrah. The early life of Hazrat Umar is not known in detail. In his youth he was a famous wrestler and orator, and a spirited person. He was one among the few people in Makkah who knew how to read and write. His main occupation was business.When the Rasulallah (s.a.w) recieved the revelation and invited people to Islam, Hazrat Umar initially became the sworn enemy of Islam and Rasulallah (s.a.w), and did not hesitate to harm the Muslims at every opportunity.

Hazrat Umar’s acceptance of Islam

It was the sixth year of Rasulallah (s.a.w)’s mission when the leaders of Quraish called a meeting and asked for volunteers for the assassination of Rasulallah (s.a.w). Hazrat Umar offered himself for this job and everybody in the meeting exclaimed that he was the right person for it. While he was on his way, with a sword in his hand, he met Hazrat Sa’d bin Abi Waqqas who enquired of him about where he was going. Hazrat Umar told him that he was going to murder Rasulallah (s.a.w). After some discussion Hazrat Sa’d said, “You had better take care of your own family first. Your sister and brother-in-law both have accepted Islam”.

Hearing this, Hazrat Umar changed his direction and went straight to his sister’s house. When Hazrat Umar knocked at the door, they were being taught the Holy Qur’anby Hazrat Khabbab (R.A). His sister Fatima was frightened on hearing Hazrat Umar’s voice and tried to hide the portion of the Holy Qur’an she was reciting. When Hazrat Umar entered the house he enquired about their Islam and on finding that they had accepted Islam, he first fell upon his brother-in-law and beat him severely. When his sister intervened he smote her so violently on her face that it bled profusely. On this his sister burst out: “Do whatever you like, we are determined to die as Muslims”.

When Hazrat Umar saw his sister bleeding, he cooled down and felt ashamed. He loved Fatima very much but could not tolerate her conversion to Islam. However, deeply moved, Hazrat Umar asked her to show the pages on which the Holy Qur’an was written. But she was, after all, Hazrat Umar’s sister and told him straight, “You can not touch it unless you take a bath and make yourself clean”.

He then took a bath and read the scripts. It was the beginning of Surah Ta Ha (Chapter 20 of the Holy Qur’an). Finally he came to the verse:

“Lo! I even I, am Allah, there is no god save Me. So serve Me and establish Salat for My remembrance.”(Holy Quran – 20:14)

At this, Hazrat Umar exclaimed, “Surely this is the Word of Allah. Take me to Muhammad (s.a.w)”.

On hearing this Hazrat Khabbab (R.A), who had hidden himself in the house, came out from inside and said, “O Umar! Glad tidings for you. It seems that the prayer of the Rasulallah (s.a.w) which he said last night has been answered in your favour. He prayed to Allah: “O Allah, strengthen Islam with either Umar b. Khattab or Umar b. Hisham, whomsoever Thou pleaseth”.
Hazrat Umar then went to Rasulallah (s.a.w). On seeing him, Rasulallah (s.a.w) asked him, “Umar! what brings you here”? He said, “I am here to accept Islam”.
Hearing this the Muslims shouted with joy, “Allahu Akbar! (Allah is the Greatest)” and the sound echoed though the air of Makkah.

As a matter of fact, Umar’s conversion to Islam was a terrible blow to the morale of the disbelieves. Hazrat Abdullah bin Mas’ud, a great Companion, says, “Hazrat Umar’s conversion to Islam was a great triumph, his emigration to Madinah a tremendous reinforcement and his accession to Caliphate a great blessing for the Muslims”.

Hazrat Umar gets the title of Al-Farooq (RAu)

The conversion of Hazrat Umar (R.A) strengthened Islam.Before this, Muslims had lived in constant fear of the disbelievers, and most of them were concealing their faith. The Muslims were now able to offer their Salat publicly. When Hazrat Umar (R.A) became a Muslim, he declared his faith openly before the Quraish chiefs. Though they stared at him, they could not do any harm to him. Then once he had been granted permission from Rasulallah (s.a.w), he led a party of the Muslims to the Kabah to offer Salaat. Hazrat Hamza, who had accepted Islam a few days before Hazrat Umar (R.A), carried another party of the Muslims to Kabah.

When all the Muslims gathered in the Kabah, they offered their Salat in congregation. Rasulallah (s.a.w) led this, and it was the first public Salat in the history of Islam. For this courageous and bold action of Hazrat Umar (R.A), Rasulallah (s.a.w) gave him the title of al-Farooq i.e., the one who makes a distinction between the right (haqq) and the wrong (batil).

Migration to Madinah

When the Muslims were ordered to migrate to Madinah, most of them left Makkah quietly and in secret, but Hazrat Umar (R.A) declared it openly.He put on his armour and first went to the Kabah. After performing the Salat, he announced loudly: “I am migrating to Madinah. If anyone wants to check me, let him come out. I am sure that his mother would cry for his life”.There was no man in Makkah to accept the challenge of Hazrat Umar (R.A). Then he migrated to Madinah boldly.

Hazrat Umar’s services to Islam

Hazrat Umar (R.A) had great love for Allah and Rasulallah (s.a.w). He participated in almost all the big battles: Badr, Uhud, Ahzab, Khaibar, Hunain etc. In the expedition of Tabuk, he gave half of his wealth in the path of Allah.He was next to Hazrat Abu Bakr (R.A) in the sacrifice of his belongings for the cause of Allah.

Rasulallah (s.a.w) also had a deep love for him. Once he remarked, “Were a prophet to come after me, he would have been Umar”.
In another Hadith mentioned in Bukhari, Hazrat Abu Hurairah (R.A) narrated that Rasulallah (s.a.w) said, “In Bani Isra’il (Israelites), there were people who were not prophets but talked to Allah. Were anyone in my Ummah like those persons, he would be Umar”.

The death of Rasulallah (s.a.w) was a great shock to him, and he could not believe it until Hazrat Abu Bakr (R.A) reminded him of a clear verse of the Holy Qur’an on the subject. He then went to the Council Hall along with Hazrat Abu Bakr (R.A) where the people of Madinah had assembled to select the First Caliph. Hazrat Umar (R.A) was the first person to pledge loyalty (Bai’at) at the hand of Hazrat Abu Bakr(R.A), and then helped him throughout the duration of his rule.

Hazrat Umar Farooq – the second Khalifa of Islam

During Hazrat Abu Bakr’s illness he consulted the people about the next Khalifah, and then gave his decision in favour of Hazrat Umar (R.A) who took the charge of Khilafat after the death of Hazrat Abu Bakr (R.A) on 22nd of Jamadius Thani 13 A.H. (23rd August 634 AC).
Umar (R.A.) followed fully the ways of Rasulallah (s.a.w) and the policy of his predecessor, Hazrat Abu Bakr Siddique, with his characteristic zeal and vigour. It was his strict adherence to the Sunnah of Rasulallah (s.a.w) which helped him to subdue the mighty empires of Persia and Byzantine.

The period of Hazrat Umar’s Khilafat undoubtedly is the Golden Age of Islam in every respect.
He was a man of extraordinary genius who not only moulded the destiny of the nation but made history of his own.

He followed the footsteps of Rasulallah (s.a.w) to the fullest extent. It was Hazrat Umar under whose rule Islam became an international power and the mighty empires of Persia and Byzantine crumbled before the army of Islam.Within ten years of his glorious rule, the whole of the Persian Empire, Syria, Palestine, Egypt and a part of Turkey came under the banner of Islam and the nations entered the fold of Islam.

Martyrdom of Hazrat Farooq-e-Azam (R.A)

In 23 A.H., when Hazrat Umar returned to Madinah from Hajj, he raised his hands and prayed:

“O God! I am advanced in years, my bones are weary, my powers are declining, and the people for whom I am responsible have spread far and wide. Summon me back to Thyself, my lord!”

Some time later, when Hazrat Umar went to the mosque to lead a prayer, a Magian named Abu Lulu Feroze, who had a grudge against Hazrat Umar on a personal matter, attacked him with a dagger and stabbed him several times. Hazrat Umar reeled and fell to the ground.
When he learned that the assassin was a Magian, he said, “Thank God he is not a Muslim.”

The injuries were so serious that the great Khalifa died the next morning.

Before his death, the Muslims asked him about his successor and he appointed a panel of six persons; Hadrat Uthma Zubair, Talha, Sa’d bin Waqqas and Abdur Rahman bin ‘Auf (R.A) to select a Khalifah from amongst them within three days after him.

He requested Hazrat Aisha (R.A) for permission for his burial beside Rasulallah (s.a.w), just as Hazrat Abu Bakr Siddique expressed the same wish. Though she had reserved that place for herself, on Umar’s request she gave it to him and that is where he was buried.

Wives and Children

Wives:

1. Hazrat Zainab (R.A) accepted Islam but died in Makkah. She was sister of Uthman bin Maz’un. She gave birth to Hazrat Abdullah Abdur Rahman and Hazrat Hafsah (wife of Rasulallah (s.a.w)) were the children she bore to Hazrat Umar.

2. Malkiah bint Jarwal, she did not accept Islam and was divorced in 6 A.H. according to Islamic law. She gave birth to Ubaidullah.

3. Quraibah bint Abi Ummiyah, she also did not accept Islam and was divorced in 6 A.H.

The above three marriages had taken place before Hazrat Umar (R.A.) accepted Islam. After accepting Islam he contracted marriages with the following:

4. Ummi Hakim bint-ul-Harith, she gave birth to a girl named Fatimah.

5. Jamilah bint Asim, she gave birth to a son who was named Asim. She was a Muslim but was divorced for some other reason.

6. Umm Kulthum bint Hazrat Ali (R.A). She was married in the year 17 A.H. She gave birth to Ruqayyah and Zaid.

7. Atikah (R.A)

Children:

Daughters
1. Ummul Mumineen Hazrat Hafsah (R.A) – the chaste wife of Rasulallah (s.a.w).
2. Ruqayyah – the youngest daughter of Hazrat Umar.

Sons
3. Abdullah
4. Ubaidullah
5. Asim
6. Abu Shahmah
7. Abd-ur-Rahman
8. Zaid

His Works

He added the phrase â prayer is better than sleep to the Fajr azaan,

The taravih prayers were formally initiated during his rule,

He instituted punishment for the consumption of liquor,

Started the Hijri system of accounting for dates,

Gave the concept of the jail,

Fixed salaries for the muezzins, arranged for light in the masjids,

Formed the department of the police, laid the foundations for a complete system for the delivery of justice,

Got the irrigation system implemented and established military cantonments and the formal army.

Hazrat Umar (Radiallahu Taala Anhu), for the first time ever in the world, granted stipends for the infants, the
handicapped, widows and the helpless.

He was the first ever to give the concept of the declaration of assets by the rulers, the government officials and the rich.

He established the institution of punishing the judges who misdelivered justice.

He, for the first time, made the rulers accountable. He used to protect the trade caravans at night.

He used to say that rulers who deliver justice, sleep fearlessly at night.

His saying is that the leader of the nation is actually its servant.

His stamp read Hazrat Umar Radiallahu Taala Anhu, death is enough of an admonition.

He never had two dishes on his table.

He used to go to sleep with a brick as a pillow.

While traveling, he would just stretch a sheet on a tree to make a shadow and go to sleep whenever sleepy.

He used to sleep on bare ground at night. His shirt had 14 patches, among them one of red leather.

He used to wear thick coarse cloth and hated soft fine one.

Whenever he appointed someone on a government position, he would get an estimate of his wealth and keep it with himself. If the wealth of that person increased during his tenure, he would be held accountable. Whenever he appointed anyone as a governor, he would advise him to never to ride a Turkish horse, wear fine cloth, consume fine flour, have a gatekeeper or close his doors to
the distressed.

He used to say that pardoning a tyrant is injustice to the oppressed.

His sentence mothers give birth to free children, since when have you enslaved them
is still considered the charter of human rights.

..:: Gems of Wisdom ::.. Hazrat Sayyiduna Zun-Noorain Usman-e-Ghani Radi Allahu Ta’ala Anho.

Astonishing is he who finds death a reality, yet continues to laugh.

Astonishing is he who knows this World will soon perish yet keeps close association with it.

Astonishing is he who knows about fate yet mourns the loss of a thing.

The slip of the tongue is more dangerous than the slip of the feet.

If the eyes are bright and shining daily then it is a Day of Resurrection.

To stop sinning is easier than to seek forgiveness.

Make a purpose for life, then utilize all your strength to achieve it, you would definitely be successful.

I am astonished with that person who recognizes this World as perishable and understands all about fate yet mourns the loss of things. I am astonished with that person who believes in Rewards, Punishment of Hell and Paradise, yet he still commits sins. I am astonished at that person who knows that Allah exists yet remembers others and seeks there assistance.

A family man’s actions are presented together with that of a Mujahid (Muslim soldier) in the court of Allah SubHanuhu wa Ta’ala.

I am astonished with him who regards the reality of the existence of Allah SubHanuhu wa Ta’ala yet remembers others and asks for there assistance.

I am astonished by that person who believes in Hell yet continues to sin.

I am astonished at that person who brings Faith in Paradise yet associates himself to the pleasures of this World.

I am astonished at that person who regards Iblees (Saitan) as his enemy yet continues to follow him.

Squandered is that ‘Aalim (Learned man) to whom a person cannot ask a question. He is likened to that weapon which is not put to use – that wealth which is not utilized in good work – that knowledge without application – that  Masjid which Salaah is not read – that Salaah that is not performed in a  Masjid – that good advise which is not accepted – that book which is not read – that worshiper who keeps in his heart the pleasures of the World and that long life which had not stocked on provisions for the Hereafter.

At times, to forgive or pardon a criminal makes the criminal more dangerous.

O Mankind! Allah SubHanuhu wa Ta’ala has created you so that you may please him, yet you choose to please others.

9/10 of the shares belonging to Peace and Safety are in isolating oneself from the people and the remaining one share lies in meeting with the people.

A person in times of difficulty acts upon his own devices thus depriving himself of the help of Allah SubHanuhu wa Ta’ala. He turns himself away from Allah
SubHanuhu wa Ta’ala, therefore Allah SubHanuhu wa Ta’ala turns His Attention of Divine Grace from him too.

Isolation is most beloved to the beloved of Allah SubHanuhu wa Ta’ala.

Excessive politeness is a sign of Malice.

Do not rely on anyone except Allah SubHanuhu wa Ta’ala and do not fear anything except your sins.

In whichever manner a person recognizes the World, so too, did his inclination occur towards it.
 
To knowingly partake of the pleasure offered by this material World is to reduce the remaining rewards and good deeds.

Test the worldly people in any matter you wish to and you would find them to be no less than snakes and scorpions.

The existence of good things and wealth in abundance is also a medical complaint. (meaning unhealthy)

Knowledge combined with action is profitable and action without knowledge does not benefit anything.

Do not place your burdens on anyone, although it is few or many.

A pious and practicing Muslim Jurist (Faqih) is Superior than thousand worshipers.

“World” is that work which does not serve the purpose of acquiring the Hereafter.

Silence is the best treatment for anger.

To carry the burden of others concludes the respect of a worshiper.

This World has been created a temporary abode by the Almighty Allah SubHanuhu wa Ta’ala, and placed in trust to the travellers of the Hereafter. Take only those provisions which are beneficial and do not lust after that which you are going to leave behind.

The slippery tongue is much more dangerous than the slippery feet.

The one dirham charity of a poor person is better than 10,000 dirham charity given by the rich.

If you are prepared to commit a sin, then search for a place where Almighty Allah SubHanuhu wa Ta’ala does not exist.

O People! If you do not want to worship the one true Lord, then do not utilize that which He has created. It is better that the World regard you as a criminal in relations to Almighty Allah SubHanuhu wa Ta’ala thereby regarding you as a hypocrite.

To see the learned (‘Aalim) and pious keeping the company of the rich and wealthy is a testimony of hypocrisy.

Do not trade or deal with an oppressor or his associates.

To cry in Paradise is surprising, yet more astonishing is to laugh in the World.

When you have no rights on the perfume, you should close your noses to it, for even its scent is forbidden to you.

Save oneself for praising the corrupt wealthy, for the praise of an oppressor reveals the Wrath of Allah SubHanuhu wa Ta’ala.

To publicly give charity with an intention to entice people to be charitable is better than giving charity secretly.

To think that Allah SubHanuhu wa Ta’ala Almighty is present with you at every given moment is the most excellent form of Faith.

A Polite person who wishes for anything in this World or in the Hereafter will definitely get his wishes granted.
 
Those that deal with Almighty Allah SubHanuhu wa Ta’ala with sincerity and honesty hate to deal in any other affairs without sincerity and honesty.

A beast of burden recognizes his master yet people do not recognize their Master (Allah SubHanuhu wa Ta’ala).

Once in the reign (Khilafat) of Sayyidun ‘Uthman Radi Allahu Ta’ala Anho, there was a great drought. People began to sell their valuables and possessions cheaply to supplement their necessities. Sayyiduna ‘Uthman Radi Allahu Ta’ala Anho was informed that a certain orchard was being sold at a very cheap price and he should buy it. So he decided to buy it. On his way to purchase the orchard, he came across many people who were poverty stricken, starving and distressed.

On seeing the condition of these people, he became very perturbed and unhappy. He distributed the entire money he had with him amongst the people. When he returned to his home, he was asked if he had purchased the orchard. He answered, “Yes! I have bought an orchard in Paradise for you all.”

All good deeds are associated with Modesty and all bad deeds are with Immodesty.

Backbiting and malice causes injury to three people. Firstly to oneself, secondly towards whom it is directed to and thirdly to the person who is listening.

To desire the administration of justice, is Paradise of the World.

Whosoever repairs his own shoes, visits an ailing servant, washes his own clothes and also patches it, then that person is free from pride and boastfulness.

People are spies of your vices.

The sword wounds the body while insults hurt the soul.

A person does not become a Faithful servant, until and unless he distances himself from sin and those that praise and respect him (because of his status) become his equal.

The best sanctity for a Muslim male is, when he guards his tongue, his sexual organ and his gaze.

Amongst the sinners, the gravest is he who finds the time, to discuss the faults of others.

The disgrace and disrespect shown to a Muslim is due to him straying from his religion and is not due to lack of gold (wealth).

For a needy and poor person to come to you, is a gift to you from Allah SubHanuhu wa Ta’ala.

The skin of a beloved or favorite person becomes soft just like his heart. His dedication is prominent. The softness of his skin and heart is noticeable and he finds peace only in the Remembrance of his Creator.

To find a person steadfast on Truth are far and few, but many are those with status, dignity and high moral values.

No matter how destitute a person is, he should never feel subjugated.

When a person’s tongue becomes quiet and friendly then his heart becomes pious and clean.

If I sleep at night and awake in the morning repentful, then I find this better in comparison to staying awake the whole night and rising up in confusion.

To do the most disliked of occupations is better than begging.

Sin in any manner would at some time, make ones heart restless.

Remember your kaffan (shroud for covering the dead) instead of beautiful clothes, remember the grave instead of the luxuries of lavish mansions and remember all that delicious foods you feast on shall one day make you a delicious feast for the worms.