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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.

Hazrat ! Yeh baccha kon tha ?

Ek martaba Imam ul Hind Hazrat Shaykh Abdul Haqq Muhaddis Dehlwi QuddisaSirruhu (d. 1052 AH/ 1642 CE) ki khidmat mein Ek bohut barday Alim e Deen mulaqat ke liye tashreef laey, toh Hazrat ne unse musafah (hand shake) kiya aur barabar (besides) bithaya.

Guftugu shuru hui, isi asna mein, aik nau-umar (young age) bacha (kid) aya jo bosidah (old ragged) kaprday zaebtan (worn) kiye huey tha. Usko dekh kar Hazrat Shaykh Abdul Haqq Muhaddis Dehlwi Saheb ehteraman (in respect) kharday hogaey aur jabtak woh bacha chala na gaya Aap kharday (standing) rahey.

Hazrat ka is tarah ehteram mein kharday hona Maulana ko kuch nagawaar sa guzra. Pucha: “Hazrat! Ye bacha kaun tha?” Aap ne Farmaya, “Aal e Rasool hai (yani, Syed hai),” SallallaahuAlaihiWaAalihiWaSallam.

Maulana ne pucha ke,”Hazrat Ek Alim e Deen Afzal/Superior hai ya Ek Aal e Rasool hai? SallallaahuAlaihiWaAalihiWaSallam

Hazrat Muhaddis ne barda mudallall (full-proof) jawab diya, farmaya, “Maulana! “Main Aap se aik sawal poochta hoon ke, Aap ne abtak kitney Alim banaey?” Maulana ne farmaya: “Taqreeban sattar (70) Ulama merey shagird hokar farigh (graduate) huey hain, yani sattar (70) Ulama main ne banaey hain.”

To Hazrat ne pucha, “Syed kitney banaey?” Ye sawal sunkar Maulana khamoosh hogaey, to Hazrat ne farmaya, “Maulana! Aap isi se andazah karlein ke, ‘Alim to banaya ja sakta hai, aur Syed sirf wohi ban sakta hai jisey Allah Ta’ala banaey.'”

Maulana ne phir aik sawal pucha ke, “Agar koi Syed bey Amal ho jaey to kiya uska ehteraam Wajib hai?”

Hazrat ne Maulana se sawal kiya ke, “Quran e Majeed mein kitni Ayaat aisi hain jin par Amal nahin kiya jata, ya Ayaat matrukah (discarded) hain?”

Maulana ne kaha: “Kaiy Ayaat mansookh (abrogated) hain,” Hazrat ne phir sawal kiya ke “kiya in Ayaat ko Kalam e Paak se khaarij (remove) kardiya hai?” Maulana ne kaha, “Nahin balke Quran e Majeed mein shamil hain kiyun ke Allah Ta’ala ka kalam hai, aur un Ayaat ka ehteraam bhi Farz hai, hum sab unko choomte hain, aankhon se lagatey hain.”

Hazrat Muhaddis Saheb ne farmaya: “Ayse hi bey-Amal Sadaat ko bhi Aal e Rasool SallallaahuAlaihiWaAalihiWaSallam samajh kar ehteraam karo, Baqi raha unka Amal, to woh unka apna muamlah hai.”

(Book Reference : Sirat ut Taalibeen)

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

Peer-e-Kaamil ki Pehchaan

Huzoor Data Ganjbaksh Ali Hajweri RadiAllahu Ta’ala Anhu farmate hain Mai Apne Shaykh ke saath Azerbaijan ke ilake me safar pe tha. Toh ek jagah Aapne dekha ke kuch darwesh khade they sufiya waale jhubba pehankar, daaman pehlakar khade they, mang rahe they to zameendar log aake unki jholi me galla daal rahe they. Aap farmate hain Maine Apne Shaykh se pucha inlogo ne sufiya ka libas pehna hua hai par itne zalil kyu hogaye hain? Sufiya (Allah Waale) to bayniyaz hote hain par ye log itne zillat ki halat me kyu hain (ke bhik mangrahe hain)?

Data Sahab farmate hain Mere Shaykh ne jawab diya: Ye isliye itne zalil hogaye ke jis tarah inko duniya (daulat) ki talash hai kyunke inke jo peer hain unko mureedo ko talash thi!

Yaani farmaya jo jitna mureedo ki talash me maara maara firega uske mureed o khalifa duniya ki talash me maare maare firenge.

Mujhse kisine pucha ek ijlas me ke Kamil Peer ki pehchan kya hai?

Maine ek jumle me jawab diya: Kaamil ki pehchan badi aasaan hai : Wo jisey mureedo ki talash na ho!! (yaani naye naye mureed banane ke chakkar me na padey).

Jo mureedo ki talash me abhi tak firta hai uski mureedo ki talash abhi khatam nahi hui Allah ki Talash kab shuru hogi?

Mard-e-Haq ki pehchan ye hai ke jisey sirf Allah ki Talash ho!

Jise Allah ki Talash daamangeer hojaye, jis dilme Allah ki Muhabbat ki aag bhadak utthe, jisey Allah ki Muhabbat aur Allah se Milne ka Shauk paida hojaye, wo Usey chodke kisi aur ki talash me kyu aur kaise firega?

Bade Kaamil WaliAllah they Sehan e Kaaba me, Hazrat Khizr Alaihissalam unke saath baithe Ibadat karrahe they. Jab uthke chale gaye to kisine pucha Hazrat Khizr Alaihissalam Aapke saath baithe they, aapne Unse mulakat nahi ki na dhyan diya? iski kya wajah?

To unhone kaha mai maazrat kha hun (maafi chahta hun), mai Us Dhyan (Allah Ta’ala ki Yaad) se farig hou to kisi aur taraf dhyan du, mai Allah ke Dhyan me tha!

To jisey hamesha sirf mureedo ki talash hai yaani mere mureedo ki tadaad badhe ye dhyan hai hamesha to wo jhoota hai, jo sachha Peer aur Mard-e-Haq hai usey parwah nahi hoti kitne mureed hain kitne nahi, laakho mureed hain ya ek bhi nahi, kyunki uska dhyan to hamesha sirf Allah ki taraf hota hai!

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.

Syed se Bugz

Daure hāzir me loogo se dast bosi aur wazifa lene ka aasan tarīn tarīqa

Sadate Izzam ki tanqīs karen unki burayi aur unme nuks talash Karen aur logo se dast bosi, Majālis aur mota nazrana ata hoga.!!!

Allah ke janib se Mawaddate Panjatan Pak alayhimusalam Musalmano par Fardh hai :

قُل لَّا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا إِلَّا الْمَوَدَّةَ فِي الْقُرْبَىٰ

[ Surah Shura, Aayat – 23 ].

Rasūlullah ka farmane Aalishan :

Mai tumme do wazani chīzen choren ja raha hu unhe Masbuti se thāme rakhna ek Allah ki kitab aur dusri meri Ahle bayt. Mai tumhe apni Ahle bayt ke muta`liq Allah ki yaad dilata hu, Mai tumhe apni Ahle bayt ke muta`liq Allah ki yaad dilata hu, Mai tumhe apni Ahle bayt ke muta`liq Allah ki yaad dilata hu.

ثُمَّ قَالَ قَامَ رَسُولُ اللَّهِ صلى الله عليه

وسلم يَوْمًا فِينَا خَطِيبًا بِمَاءٍ يُدْعَى خُمًّا بَيْنَ مَكَّةَ وَالْمَدِينَةِ فَحَمِدَ اللَّهَ وَأَثْنَى عَلَيْهِ وَوَعَظَ وَذَكَّرَ ثُمَّ قَالَ ‏”‏ أَمَّا بَعْدُ أَلاَ أَيُّهَا النَّاسُ فَإِنَّمَا أَنَا بَشَرٌ يُوشِكُ أَنْ يَأْتِيَ رَسُولُ رَبِّي فَأُجِيبَ وَأَنَا تَارِكٌ فِيكُمْ ثَقَلَيْنِ أَوَّلُهُمَا كِتَابُ اللَّهِ فِيهِ الْهُدَى وَالنُّورُ فَخُذُوا بِكِتَابِ اللَّهِ وَاسْتَمْسِكُوا بِهِ ‏”‏ ‏.‏ فَحَثَّ عَلَى كِتَابِ اللَّهِ وَرَغَّبَ فِيهِ ثُمَّ قَالَ ‏”‏ وَأَهْلُ بَيْتِي أُذَكِّرُكُمُ اللَّهَ فِي أَهْلِ بَيْتِي أُذَكِّرُكُمُ اللَّهَ فِي أَهْلِ بَيْتِي أُذَكِّرُكُمُ اللَّهَ فِي أَهْلِ بَيْتِي

[ Sahīh Muslim – 2408 ].

Sayyiduna Ali ( Karram Allahu Wajahul Karīm ) ne Farmaya :

قال علي : والذي فلق الحبة وبرئ النسمة لعهد النبي الامبي لا يحبني الا مؤمن ولا يبغضني الا منافق

Kasam hai Us Zaat ki Jisne Daane ko Faada aur Usse Anaaj Ugaye aur Jisne Jaandaro Ko Paida kiya Hazūr Nabi Karīm ka Mujhse Ehed hai ke Mujhse sirf Mu`min hi Muhabbat karega aur sirf Munafiq hi mujhse Bugz rakhega.

[ Sahīh Muslim, Kitab ul Imān, Hadīth Number 78 ]

[ Kitab us Sunnah Hadīth Number 1325 ]

[ Musnad ul Bazzar Jild 2 Hadīth Number 560 ]

[ Musnad Abu Ya’la Jild 1 Safah 250-251 ]

[Sahīh Ibnu Hibban Jild 15 Hadīth Number 6924 ]

[ Sunan at-Tirmidhi Hadīth 3736, Sahīh Shaykh Albāni ].

[ Sunan Ibnu Māja Hadīth 114, Sahīh – Shaykh Albāni ]. [ Tarīkh Madina Dimashq Jild 42 Safah 284, 287, 288 ] [ Khasa`is Amīr ul Mu`minīn, Imam Nasai, Hadīth Number 97, 98, 99 ]

[ Musannaf Ibn abi Shaybah, Hadīth 32600 ].

Hadhrat Abu Sa`ed al- Khudri ( Radi Allahu anh’ ) se Riwayat hai ke Hum Ansar log, Munafiqīn ko Unki Hadhrat Ali ( Karram Allahu wajahul karīm) ke sāth Bugz ki Wajah se Pehchante they. [ Fadhail us-Sahaba Jild 2 Hadīth Number 979, Salafi Muhaqqiq shaykh Wasīullah ne kaha ke Iski Sanad Sahīh hai”.

[ Hilyatul Awliyah Jild 6 Safah 295 ]

[ Tarīkh Madina Dimashq Jild 42 Safah 285-286 ]. Hadhrath Jabir ( Radi Allahu anh’) se riwayat hai ke hume ansār me chupe huwe Munafiqo ka pata na tha siwaye un logo ke Jo Maulae Qaynat ( Radi Allahu anh’) se bugz rakhtey they. [ Fadhail us-Sahaba, Hadīth 1086, Salafi Muhaqqiq Shaykh Wasīullah ne Kaha ke iski Sanad Hasan (Fair) hai ].

[ Tarīkh Madina Dimashq Jild 42 Safah 286, 287 ]

Rasūlullah ne farmayaJo Meri Itrat aur Ansar aur Arab ka Haq na pehchane wo Teen haal se khāli nahi Ya to Munafiq hai ya Harami hai ya Haizi baccha. [ Fatawa Ridhwiya Jild 23 Safah 253 ]

Rasūlullah ne Farmaya Jise Pasand ho ke uske umr me Barakat ho khuda use apni neymato se bahra mand karde to use lazim hai ke mere baad mere Ahle bayt se acha sulūk kare. Jo aisa na kare uski umr ki barakat uth jaye aur qayāmat me mere saamne Apna

trong>ﷺ ne Farmaya

Beshaq Allah ki teen (3) hurmate hain, Jo Unki hifazat karega Allah uske Dīno Duniya mehfūz rakhe, aur Jo unki Hifa e Allah
trong>
uski dīn ki hifāzat Farma Naa Dena ki, Ek Islam ki hurmat, dusri meri Hurmat, teesri meri Qarabat ki hurmat. [ Fatawa Ridhwiya Jild 23 Safah 254-255 ]

Sādate Kiram ki Ta`zīm Wajib aur Unki tauhīn Haram hai. Sadat aur Ulema ki te
hwiya Jild 22 Safah 420 ]

Aalime deen wo hai Jo Ahle Bayte Athār se Mohabbat kare aur unki ta`zīm kare aur Jisne bhi Sadat ki n ki usne
a
na
kuf
aur
kafir hai.

Rasūlullah ne Farmaya Jo Meri Aulad aur ansar aur Arab ka haq na pehchane wo teen illato se khāli nahi ya to munafiq hai ya Harami hai Ya Haizi baccha.

Dusre Alfaz yun hai Ya M<
r< a e āki hālat me uska Hamal liya.. [ Fatawa Ridhwiya Jild 22 Safah 420 ]

Mohabbate Aale at’hār ke Bāre me mutawatir Hadīthe Balke Qur`ane Azīm ki ayate Karīma hai
قل لا أسألكم عليه أجر&ampt
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دة في القربى

Farma dijiye Aye Mehbūbe kibriya Mai tumse Uspar koi Ajr Nahi Mangta magar ye Ke Apne Aqraba ki Mohabbat tumse māngta hu.

Unki mohabbat Musalman ka hai
se meh ami Waliyaudhubillahi
wa R

Haan Sacche Muhibbane Ahle bayte kiram ke liye Roze Qayamat Neymate barakate Rāhate hain.
Rasūlullah ne Farmaya Hum ahle Bayt ki mohabbat lāzim pakdo ke Jo
se ha
Dos
e saath mil ja
ega Qasam hai u
ske Haath me Meri jaan hai Ke Kisi bande ko Uska Amal a’ d J k ra n h e. tawa Rid a Ji 2 Safah 422 ] Jo Ahle baytse muhabbat narakhe mardūd o mal`un khārji hai. [ Bahārari`aildh 262
ong&/sg>rong&gstrong>

Afsos Aye Munkirat ke murtaqib is badtarīn fel se bhi agar apka damane atqa ma`asiyat se daagdar a ke
b kar dhasega..!!

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”

..::: 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.