Tasawwuf - Ashab e Suffa & Sawad Al Azam

Ashab-e-suffa (companions of the Platform) This group of lovers of the Holy Prophet would wear a thick coat of soof (wool) and sit on a platform outside the house of Prophet Mohammed, in exclusive devotion (yaksui). The Holy Quran has described it thus: Remember thou, the name of Thy Lord, and devote thyself, unto Him with an exclusive devotion. {Para 29 : Ayat 8} They were pure & so much mad in love of the Holy Prophet that they would wait endlessly outside his house for his one glance. The first educational institution was established by the Prophet Muhammad (salALLAHualaiehwasallam) in Madinah and his students were known as ashab al-Suffah (i.e. the Companions of the Platform) because it was on that raised structure in al-Masjid al-Nabawiy (the Prophet's Mosque) that they received their education. ALLAH's & Prophet Love for Ashab e Suffa The Prophet was very careful about making sure that the Suffa Companions were fed and clothed properly for Allah ordered Him and Muslims in the Qur'an to do so in several verses. Here is one verse in the Sura al-Baqara, the second chapter of the Holy Qur'an: (Alms are) for the poor who are straitened for the cause of Allah, who cannot travel in the land (for trade). The unthinking man accounteth them wealthy because of their restraint. Thou shalt know them by their mark: They do not beg of men with importunity. And whatsoever good thing ye spend, lo! Allah knoweth it. [2: 18] Holy Prophet used to wear the long, white woollen soof dress. Symbolically, it is also represents wafa (faithfulness) The word soof is made from three letters: Suwad, Waoo and Fay. According to Hazrat Junaid of Baghdad (d.910 AD): Suwad represents sabr (patience), sidq (sincerity), safa (purity)Waoo represents wudu (friendship), wird (practice), wafa (fidelity) Fay represents fard (detachments), faqr (poverty), fana (annihilation)

* ~ * Imam Abu Hanifa It was reported by Ibn Abidin in ad-Durr al-Mukhtar that Imam Abu Hanifa said: "If it were not

for two years, I would have perished. For two years I accompanied Sayyidina Ja'far as-Sadiq and I acquired the spiritual knowledge that made me a gnostic in the Way" (Ad-Durr al-Mukhtar, vol. 1, p. 43). This was further explained by Ibn Abidin: "Abu Ali Daqqaq [shaykh of Imam Qushayri] received his path from Abu al-Qasim alNasirabadi, who received it from ash-Shibli, who received it from as-Sirr as-Saqati who received it from al Ma'ruf al Karkhi, who received it from Dawud at Ta'i, who received the knowledge, both the external and the internal, from the Imam Abi Hanifa (ibid.).

* ~ * Imam Malik ibn Anas "Whoever practices Tasawwuf without learning Shari'a corrupts his faith, while whoever learns Shari'a without practicing Tasawwuf corrupts himself. Only he who combines the two proves true." It is related by the muhaddith Ahmad Zarruq (d. 899)[Qawa`id al-tasawwuf, Cairo, 1310], the hafiz Ali al-Qari al-Harawi (d. 1014)[Sharh `ayn al-`ilm wa-zayn al-hilm, Cairo: Maktabat alThaqafa al-Diniyya, 1989, vol. 1, p. 33], the muhaddiths Ali ibn Ahmad al `Adawi (d. 1190)[Hashiyat al `Adawi `ala sharh Abi al Hasan li risalat Ibn Abi Zayd al musammat kifayat al talib al rabbani li risalat Ibn Abi Zayd al Qayrawani fi madhhab Maalik, Beirut: Dar Ihya' al Kutub al `Arabiyah, n.d., vol. 2, p. 195], and Ibn `Ajiba (d. 1224)[Iqaz al himam fi sharh al hikam, Cairo: Halabi, 1392/1972, pp. 5-6.].

* ~ * Imam as-Shafi'i "Be both a faqih and a Sufi [sufiyyan]: do not be only one of them. Verily, by Allah's truth, I am advising you sincerely" (Imam as-Shafi'i, Diwan, pp. 47, 66). "Three things in this world have been made lovely to me: avoiding affectation, treating people kindly, and following the way of tasawwuf" (Muhaddith al-'Ajluni, Kashf al-khafa wa muzil al-albas, vol. 1, p. 341, no. 1089). I accompanied the Sufis and received from them but three lessons: their statement that time is a sword: if you do not cut it, it cuts you; their statement that if you do not keep your ego busy with truth it will keep you busy with falsehood; their statement that deprivation is immunity

(ibid.; Imam Ibn Qayyim, Madarij al-Salikin, vol. 3, p. 128; and Imam as-Suyuti, Ta'yid alhaqiqa al-`aliyya, p. 15). * ~ * Imam Ahmad

It was related from Ibrahim ibn Abdullah al-Qalanasi that Imam Ahmad said about the Sufis: "I don't know people better than them" (Shaykh Muhammad ibn Ahmad al-Saffarini al-Hanbali, Ghidha' al-Albab li-Sharh Manzumat al-Adab, Cairo: Matba'at al-Najah, 1324/1906, vol. 1, p. 120).

Advising his son Abdullah, Imam Ahmad said: "O my son, you have to sit with the People of Tasawwuf, because they are like a fountain of knowledge and they keep the Remembrance of Allah in their hearts. They are the ascetics and they have the most spiritual power" (Shaykh Amin al-Kurdi, Tanwir al-Qulub, p. 405).

The Sufis are often accused of bid'a, but Imam as-Shafi'i refuted these individuals: "Anything which has a support (mustanad) from the shari'a is not bid'a, even if the early Muslims did not do it" (Quoted in Shaykh Ahmad al-Ghumari, Tashnif al-Adhan, Cairo: Maktaba al-Khanji, n.d., p. 133).

* ~ * Hadrat Shah Wali'ullah Muhaddith Dehlwi states in his book Aqdul Jayyad "As the Beloved Prophet (Salla Allahu ta'ala alayhi wa Sallam) has stated, 'follow the Sawad-e-A'zam', and when the four Madhabs are within the Sawad-e-A'zam, then following of any one of them, is followance of the Sawad-e-A'zam. Therefore, refuting any one of them is refuting Sawad-eA'zam." * ~ * Shah Abdul Aziz Muhaddith Dehlwi states in his book Fatawah Azeezi " The various parts of the Ahl as-Sunnah Wal Jama'ah in Aqaa'id (belief - kalaam) such as the Ash'ariyah, the Maaturdi; in Fiqh (Law) such as the Hanafi, the Shaafi, the Hanbali, the Maaliki; in Tassawaf (Sufi Orders) such as the Qadiri, the Chisti, the Naqshabandi, the Suharwardi; this servant considers all of them to be the truth." * ~ * Imam Sufyan Souri (Radi Allahu anhu)(95AH-161AH) in his book Al Mizaan al-Qubra states " By Sawad-e-A'zam is meant those who are called the Ahl as-Sunnah Wal Jama'ah." * ~ * Imam Rabbani Mujaddid Alf Thani (Radi Allahu anhu)(971AH-1034AH) states in his famous book Maktubaat " The way of Salvation is followance of the Ahl as-Sunnah Wal Jama'ah. May Almighty Allah bestow blessings upon the Ahl as-Sunnah Wal Jama'ah, in their speech, in their actions, laws, for this is the successful group. Besides this, all other groups have become victims of deception. Today, nobody realises how much these misled groups will be

punished, however, on the Day of Judgement this secret will become apparent. Even though at that time this knowledge will be of no benefit to the misled."

"It is compulsory for the wise people to amend their beliefs to be in accordance with the beliefs of the Ahl as-Sunnah Wa Jama'ah because this is the only group which will be saved from the fire of Hell." "Opposing the Ahl as-Sunnah Wal Jama'ah will completely destroy you forever and make you liable for everlasting punishment. If there are shortcomings in your worship, then there is still hope of forgiveness. However, if your beliefs are incorrect then there is no hope of forgiveness at all." * ~ * Imam Rabbani states that Khwaja Ubaid-Ullah Al-Ahrar (Radi Allahu anhu)(895AH) stated "If I were given all the Kashfs (revelations) and all the Karamats (miracles), yet were deprived of the faith of Ahl as-Sunnah Wal Jama'ah, I would consider myself ruined. If I did not have any kashf or karamas but had lots of faults, and if (only) the faith of Ahl as-Sunnah Wal Jama'ah were bestowed on me, I would not feel sorry." * ~ * Ghawth-al A'zam, Hadrat Shaykh Abd'al Qadir al-Jilani (radi allahu anhu) states: "There are 73 groups as foretold by Sayyiduna Rasoolallah (Salla Allahu alaihi wa Sallam) and (bear in mind that), the Ahl as-Sunnat wal Jama'at was the rightful group". (Ghunyatut Taalibeen)

* ~ * Hujjatul Islam Imam al-Ghazzali (radi Allahu anhu) writes: "The Ahl as-Sunnat Wal Jama'at is the successful Firqah (group) and it is this Firqa which weighs or determines its thoughts and its according tothe scales of the Noble Qur'an". (Mujarribaate Imam Ghazal)

Beware of this Heretical Sects:

Sects that do not fall in category of Al Sawad al Azam:

Khwarjiyah (Ibadiyyah) Qadarriyah Mutazilah Athariyah Murji'ah Zahiriyah Wahhabiya Salafiya Ahmadiyah

Ismailiyah - Nizari, Fatimids, Mustaali (Hafizi and Tayyibi - Dawoodi Bohra, Sulaimani Bohra, and Alavi Bohra, Hebtiahs Bohra, Atba-i-Malak), Druzes Babis Baha'i Azalis Alawites Qaramatiyyah Nizariyah Mustailiyyah Zaidiyah Nusayriyyah Ahle Quran Ahle Hadith Deobandi/Tablighi

The Reality of "ISHQ".

. The literal definition of the word ishq is the attachment of the heart to something. It is derived from the word ashkah, a plant that dries and yellows after staying green for a certain amount of time. Ishq Pichan is the Hindi name of a parasitic plant that kills everything it encircles, rendering its prey dull and yellow. In Urdu, this same type of plant is called akash bail. In exactly the same way, ishq pales and weakens the body when it enters the heart. . Some believe the word ishq is not derived from any other word but is a root word itself. It has not been used anywhere in the Holy Quran, a possible reason being that the word ishq was slightly unpalatable to the original and pure Arabic. In the book Qamoos, ishq has been defined as a part of madness. . Shaykh Muhiuddin ibn Arabi Quds i said that the word ishq has been represented by the word muhabbah (love) in the Holy Quran.

Allah said: But those of faith are overflowing in their love for Allah. (2:165) When this love becomes engraved in the heart, the lover sees nothing but the beloved. This muhabbah flows like blood through the lover, who now sees the beloved in everything around him.

By Allah, the sun does not rise nor set, But that You are in my heart and in my thoughts. I do not sit in the gathering of friends, But that You are my conversation among the people. I do not remember You in grief or joy, But that Your love is woven into my breath. I do not intend drinking water in thirst, But Your image I envision in the glass. If I had the strength to come I would, dragging my face or walking on my hands.

This condition of the heart is called ishq. People have said ishq is intense love, but Shaykh Ibn Mansur i said the following in his book Laisan ul-Arab:

Ishq is the superlative form of muhabbah, extreme preoccupation with the beloved. This preoccupation can be both clean and unclean.

Shaykh Ahmed bin Yahya i was asked which of the two conditions of ishq and muhabbah is more praiseworthy, and he replied:

Muhabbah, because ishq can become excessive. Hadrat Zoqi Shah Saheb i said that man is the greatest of Allahs creation. Therefore, ishq has also been connected to mans nature since it is the greatest form of muhabbah. There is no person who has not felt the emotion of ishq. The lover gains superior strength from the blessings of ishq, and he becomes lost in it.

One leap of ishq widened my horizons, I used to think that the heavens and earth were limitless.

Ishq is the Sincerity of the Khalil, Ishq is the patience of Husain Ishq in the war of life is Badr and Hunain - Allama Iqbal Ishq has such power that it makes mere soil a part of history for example, the mosque in Cordoba and Taj Mahal. Allama Iqbal has written in his famous poem Masjid-e-Qurtuba: Actions of the believer are enhanced through ishq, Ishq is true life and can never die. Ishq is the breath of Jibril Ishq is the heart of Mustafa Ishq is the Messenger of Allah Ishq is the Word of Allah -Allama Iqbal

Intention and belief are strengthened by ishq to such an extent that the lover no longer fears anything, nor does any grief worry him.

The believer is from ishq; ishq is from the believer. Ishq makes the impossible possible. Shaykh Shah Waliullah Muhaddith Dehlvi i wrote the following as his explanation of ishq in his book Lamaat: A lover, a believer, believes that everything, all goodness, the believers entire being, is only for the remembrance of Allah, and he remains lost in the worship and remembrance of Allah. This remembrance leads to restlessness within the lover, restlessness in getting close to the beloved, which gets stronger with each passing day. This increases to a point that it pains the lover to even take the beloveds name, and the lover feels as if his spirit will escape if he were to take the beloveds name.

I tremble in the remembrance of my beloved. Trembling which I feel in my bones.

Shaykh Abul Qasim Junaid Baghdadi i said:

Ishq is a beautiful desire and gift that Allah has made wajib on living creatures so that they can attain higher pleasures. This pleasure cannot be attained without love, an emotion that is present within the inner self. The possessors of this love are well aware of its tremendous worth. Every person is engulfed in the love of something through which he finds his path and reaches his destination. This is why such people enjoy a higher status than ordinary beings in this world. Hence, these lovers abandon whatever is tangible for the sake of something only heard of in stories (Tadhkirul Suluk).

Imam al-Ghazali i said that the lover should leap into the ocean of ishq., and he who is led ashore by the oceans currents will be successful. If he drowns in his quest to get across, however, Allah guarantees him the reward of his ishq. Imam al-Ghazali i further states, O friend, ishq turns the heart to blood, turns the eye into a river, tears clothes to rags, turns life to soil, and money into waste. Ishq is madness for Allah.

He who obeys Allah and His Messenger has already attained the highest achievement. (33: 71) Shaykh Zun Nun Misri i was asked, What is a true lover (ashiq-sadiq)? The shaykh replied: If you encounter someone with a heavy heart and troubled appearance, oft-crying and seeking death, and despite this, he is courteous and maintains his limits, know that he is a true lover. He is doing all this despite his troubles.

Many have said that ishq is a fire. However, Shaykh Makhdun Sharfuddin Ahmed i replied that if ishq were a fire, then a lovers face would not be drowned in tears. Some said that ishq is water, to which Shaykh Sharfuddin i replied that hearts would not be burning if this were so. Still others said that ishq is a poison. If this is true, how is it that thousands of lovers are shouting and crying in desire and not dead?

It has also been said that ishq is hardship, but then, why is it that people are willing to give their lives to buy hardship? On the other hand, if ishq is luxury, then why do hearts burn because of it? In summation, everyone has tried to explain ishq in his or her own way, but no explanation has been able to come close.

To the author, ishq is a strong emotion that overwhelms the lover, and so, he yearns to unite with the beloved, losing himself in the process. If this is only the beginning of this journey, then what is its end? If anyone wants to search for ishq, let him search first for what aches the heart.

Wherever in the world we could find heartache,

We collected it and called it ishq. - Iraqi

THE FOUR SPIRITUAL HEARTS

My ALLAH, Let my breast have a heart that is aware of YOU; I am but dust, set me afire with the light of David's song; Give, to every particle of my being, wings of sparks. - Iqbal from his work, Kulliyat-i-Iqbal A. On The Breast : As-Sadr

The "Sadr" (breast - chest) represents an image of the most exterior part of the being. In Qur'anic language, a distinction is made between the breast and the depth of the breasts (Dhat Asoudur), and this latter represents, in a certain manner, the antechamber - one in which thoughts remain hidden. "Does not God know what they hide? He knows the contents of the depths of their hearts." (Qur'an , XI , 5). It is into the breast that flow-florth (Yasduru) thoughts into immediate consciousness and this occurs at a level where these thoughts present themselves in their most exterior form, for, in reality, they take birth at much deeper levels. Without following a spiritual way, the Sadr remains the seat of the despotic soul (An Nafs Al Ammarah); one of whose characteristics, as we have seen (Chapter III), is pride: "They have only pride in their breasts", says the Qur'an (XL , 56), and, elsewhere, describing the despotic soul, says: "the soul is an instigator of evil, unless My Lord has shown mercy" (Qur'an , XII , 53). In its origin, the Sadr is the "place" of Islam, meaning, submission to God. "God opens to submission (Islam) the breast of the one He wishes to direct." (Qur'an, VI, 125) And, then, begins the whole process of purification, "so that God tests what is found in your breasts and that

He purifies the contents." (Qur'an, III, 154) This process is, at the same time, a divine therapy: "We have uprooted from their breasts the hatred which still remained." (Qur'an, VII , 43)

B. On The Heart : Al-Qalb If, as we have seen, the Sadr in its positive aspect is the place of Islam ... the heart is the place of Iman (faith). The terms Islam and Iman should be understood here in the sense they are employed in the Hadith of Jibril (Gabriel) which established the following progression: IslamIman-Ihsan. "God has inscribed faith in their hearts," (Qur'an , LVIII , 22). "But God has made you love faith, He has made it beautiful to your hearts." (Qur'an , XLIX , 7)

The heart, a Sufi technical term, represents the subtle center of being, the awakening of which being the goal of spiritual experience. In general acceptance, it is the place of intuition, vision and spiritual states. Before coming to signify "jurisprudence", the word Fiqh was first used in the Qur'an to connote an "intellectual-quality", an intelligence of the heart. Which is what "a contrario" the following verset illustrates: "They have hearts with the which they understand nothing." (Qur'an VII , 179)

Or yet, concerning the vision of the heart, the following verset: "It is not their eyes which are blind, but it is the hearts in their breasts which are blind." (Qur'an , XXII , 46) However, we shall later see that vision is more specifically attached to the Fu'ad (the depths of the heart). The Qur'an also mentions the spiritual states of the heart which the Sufi experience brings to life and allows one to "taste" to their fullness : peace (Sakinah), piety (Al-Tuqwah), reverential fear (of God) (Wajal), humbleness (Al-Khushu), tenderness (Laiin), relief-pacification (Tama'ninah), purification (At-Tamhs) and purity (At-Taharat).

. If the Sadr is the place where thoughts take form and influence actions, the heart is the seat of intention (Niyyah) ... sub-jacent to these thoughts and actions. . The decisive role intention plays is well-known in Islam. Only this counts. An action unaccompanied by correct intention (Niyyah) has, from the Islamic point-of-view, no value ... whatever the results. A Hadith states that God does not look at the actions of men, nor their exterior forms (Suwar), but watches their hearts. .

Another Hadith declares: "May God forgive my Umma (community) that which is suggested (to its members) by their souls." . In general, the Sufi derives another consequence from the etymological sense of the verb Qalaba - which means "to return." . "The hearts," says another Hadith, "are between two fingers of the All-Compassionate (ArRahman); He turns them about as He will." In this sense the heart becomes the place of the inspired soul: "By a soul ! ... How well He has modeled it and inspired it to know its freedoms and duties." (Qur'an , XCI , 7) , And once the individual is guided in the Way of God, the science which the heart receives is no longer that of ordinary exterior science as in the case of As-Sadr. It originates from divine inspiration (Ilham). It is from just such a heart that the real beginning on the initiatic way of the Sufy begins. The spiritual station is that indicated in Jibril's Hadith (mentioned above) as that of Iman.

C. On The Depths Of The Heart : Al-Fu'ad The Fu'ad is a correlative of vision : "The heart (Fu'ad) has not denied what it has seen." (Qur'an, LIII , 11) As the eye of the heart, an organ of vision, the spiritual station of Fu'ad is above all that of excellence (Ihsan). This station is described in the Hadith of Jibril as follows : "Ihsan, is to adore God as if you see Him, for if you do not see Him, He sees you." In addition, the place of Fu'ad is that of the pacified soul. The term Itmi'nan, which we translate as pacification, indicates for example the relief one finds when at last one is re-assured of the condition of a person who is very dear to us. This sentiment is brought to its maximum when one sees for oneself directly the condition of the person in question. In a general manner then, it consists thus of the pacification of the heart after a period of troubles and agitations. It is this meaning we find, for example, in the following verses concerning Abraham : "Abraham says, "My Lord! Show me how you bring life to the dead." God says: "Do you not believe?" He answered, "Yes, I do believe ... but it's in order that my heart be appeased." (Qur'an , II , 260) Pacification is thus a correlative of direct vision, but at this stage where the individual has not yet arrived at the supreme quintessence -- to the Lubb -- he still has his eyes fixed on the ultimate obstacles which beset him. There remains in him, says Al Sahili (d. 1353), something like a scar, the ultimate vestige of his individuality. From which comes the possible denomination of a soul having its place in the Fu'ad as, in this case, the Nafs Al Luwwamah ... the admonishing (accusing) soul which is mentioned, as follows, in the Qur'an: "No! ... I swear by the soul which admonishes." (Qur'an , LXXV , 2) The heart "understands" and is thus the link to the science named 'Ilm Al Yaqin (the science of

certitude). The Fu'ad "sees" and thus becomes the place of the science named 'Ayn Al Yakin (the eye of certitude). These two Sufy technical terms, 'Ilm and 'Ayn Al Yaqin, are of Qur'anic origin: "No! If only you knew it with the science of certitude! ('Ilm Al Yakin) you would surely see the Hell-Fire; you will see it with the eye of certitude ('Ayn Al-Yakin)". (Qur'an , CII , 5-6-7)

D. On The Quintessence : Al-Lubb This stage is that designated by the Sufys as being that of Haqq Al Yakin : The truth of certitude. It is also that of Ihsan (excellence), in a higher sense than that concerning Al-Fu'ad. It is also designated as the "Sirr", the inexpressible secret. "He (God) gives wisdom to whom He wills. He to whom this wisdom has been given benefits from a great goodness. Those who are gifted with intelligence (literally: Those who possess the Lubb) are the only ones to remember this." (Qur'an , II , 269) As the "summum" of knowledge the Lubb is the place of the pacified soul (Mutma'inah), as well as the satisfied-pleased (Radiyyah) and satisfying (Murdiyyah) souls. All of these terms come from the following Qur'anic verset: "O you! ... pacified soul! ... return towards your Lord, satisfied and satisfying." (Qur'an , LXXXIX , 27-28) The Lubb is quite often cited in the Qur'an. It always represents an absolute and positive quality. We mean to say that it is never subject to certains failings which can, on occasion, affect the other levels. Amongst the literary interpreters or the philosophers the term is invariably associated with the intellect: Al 'Aql. But, even if this were the case, this word must be taken in the sense of a transcendent intellect: The "great intelligence" (Chapter III) and is not to be taken as assimilable to reason. The relation between reason, the little intelligence and the great intelligence is illustrated for us, according to certain Sufys, through the following metaphor: -- The man gifted with reason resembles someone walking in the night with only the star-light as illumination. We can here, incidentally, remark that the feeble luminosity of the stars as well as their multiplicity illustrates well the characteristics of reason as applying essentially to the world of multiplicity; its modalities of knowledge are themselves founded upon distinctiveness. -- The man gifted with the little intelligence resembles someone walking in the night illuminated by the full moon. At this stage there is already a unification but this process does not operate directly but by reflection; in the same manner in which the moon only reflects the solar luminosity.

-- The man gifted with the great intelligence, which we can here assimilate with the Lubb, resembles the one who is illuminated by the sun. All things appear to him with their true face, by direct vision, without having any need for imagination or any hypotheses at all. That being, the ontological levels to which the two Sheikh(s) allude to are rigorously the same. The commentaries which they have added witness to this. They are, never-the-less, "tasted" (Dhawq, an important notion for the Sufy about which we will return) in different manners through differing experiences; in these cases certain divergences of exterior expressions utilising divergent terminologies will occur. ] Say this is my way. I am inviting you towards God by the way of internal sight. (12:108) We must get to know some idea as to what we mean by the term Spiritual Eye, also known as the Inward Eye, Eye of the Heart, (Chashme Qalb) all of which are opposed to the Carnal Eye, and Material Eye. The eyes that are visible to us are the Material Eye, but the sight which is the prerogative of the select few is calld the Spiritual Eye, as it is not commonly visible. . When the Holy Quran says, You perceive (it) not (2:154) while stating that the Martyrs are alive, it is actually referring to our material eye and its inability to perceive the hidden realities which can only be seen by the spiritual eye. . In his celebrated masterpiece, IHYA ULUM ID DIN, Imam Ghazaali (Reh.) speaks of this distinction: When a man dies, he is removed from this material world to a world which is unknown and spiritual and it cannot be seen with this material eye. An eye is created within the mind of every man but it is covered by him with passions and earthly desires and nothing of the spiritual world can be seen with the eye of heart unless the screen over it is removed. As this screen is removed from the eyes of the Prophets, they can see things of the spiritual world. An authentic prophetic tradition in Nasaai, which is also confirmed by Haakim as genuine, states: Do you feel surprised at the friendship of Ibrahim with Allah, His talking with Moosa, and His being seen by Muhammad (sallallaahu alayhe wassallam). Therefore, as the screen of earthly desires and passions was removed from the eyes of the Prophets, Ibrahim (a.s.) became Khaleel Allah (bosom friend of Allah). Moosa (a.s.) was

Kalimullah (who spoke to Allah), and Muhammed (sallallaahu alayhe wassallam) is the Messenger of Allah who has seen Allah.

The distinction between the Material Eye and the Spiritual Eye has also been alluded to by Ali bin Usman al-Hajwiri (Daata Ganje Baksh rahamatullah) in his celebrated KASHF AL MAHJUB. According to him, the the Holy Prophet (sallallaahu alayhe wassallam) told Aisha (Radi Allah Anha) that he did not see Allah on the Night of Ascension whereas Ibn Abbas (Radi Allah Anhu) relates that the the Holy Prophet (sallallaahu alayhe wassallam) told him that he saw Allah on that occasion. This seeming contradiction has been explained by the Awliya-Allah in terms of the Material Eye and the Spiritual Eye. . He explains that in saying that he did not see Allah, the Messenger of Allah (sallallaahu alayhe wassallam) was referring to his Material Eye. By saying that he did see Allah on that occasion, the Messenger of Allah (sallallaahu alayhe wassallam) was referring to his Spiritual Eye. Since Hazrat Aisha Aisha (RA) was a Formalist (ahl-e-rusoom) and Hazrat Ibn Abbas (RA) was a Spiritualist (ahl-i-maani) it was necessary for the Messenger of Allah (sallallaahu alayhe wassallam) to speak to each of them according to their insight. . This insight is also commonly known as the Kashf which is the station of revelation or the unveiledness. In order that the screen or veil be removed from the person, that person should continually be seeking the Truth and fleeing from the Falsehood. But for a person who essentially sees no difference between the Truth and the Falsehood, will never have his screen removed because he falls into the category of those whose hearts have been sealed by Allah. . We will now see how when the screen is not removed, it leads to blindness of the heart which is the Spiritual Eye. Such a person remains blind even in the hereafter in contrast to the people of faith who will be provided with a light there. This light, again, varies with the degree of the faith and the degree of the veil removed. In Surah Noor of the Holy Quran we read: Say to the believing men to lower their gaze.... (24:30) Say to the believing women to lower their gaze..(24:31) So, we are told to close our eyes to the physical lusts. What needs to be really opened wide is our Inner Eye or the Eye of the Intelligence and to have no thought except the vision of God. Our hearts being synonymous with the rest of Intellect, and Intellect in turn being synonymous with the Light, it is really the blindness of this eye, i.e. the heart, which the Quran speaks of: Truly, it is not the eyes that are blind, but the Hearts which are in their breasts. (22:46). The heedless and the ignorant who follow their lusts are blind. That this blindness means that the

children of darkness will not receive the Light of Allahs countenance is clear: But those who were blind in the world, will be blind in the Hereafter. And most stray from the path. (17:72) In the Darkness of the Day of Judgment, those who believe in Allah and the Messenger of Allah (sallallaahu alayhe wassallam) will have their reward and their Light (57:19). Again, in the same Surah al-Hadid of the Holy Quran it is stated: O ye that believe! Fear Allah, and believe in His Messenger, and He will bestow on you a double portion of his Mercy: He will provide for you a Light by which ye shall walk (straight in your path) and He will forgive you (your past); for Allah is oft-Forgiving and Merciful. (57:28) It is further stated in the same Surah: The Day shalt thou see the believing men and the believing women How their Light runs forward before them and by their right hands; (Their greetings will be) Good news for you this Day! Gardens below which flow rivers! To dwell therein forever! This is indeed the highest triumph. (57:12)

This verse shows that the light of faith by which the believers were guided in this life, but which was visible only by spiritual eye, would be clearly seen going before the believers on the Resurrection Day. Allah is the Light of the Heavens and the earth...(24:35) and in the same verse of Surah Noor it is also said: Allah guides to his light whom he pleases. But this Light is not distributed uniformly. The Holy Quran also states: To all are degrees (or ranks) according to their deeds. (6:132). It also points out that the believers have grades of dignity (8:4). In the Holy Quran these ranks have been mentioned variously as Prophets, the affirmers of truth (Siddiqeen), the martyrs, and the righteous (Saaleheen)...(4:69), on all of whom is the Grace of Allah. . Again, in Surah Waqiah, we have three classes: The Companions of the Right Hand (Ashaab ul-Maimana), Companions of the Left Hand (Ashaab al-Mash-ama), and the Foremost (Saabeqoon) who will be the nearest to Allah (al-Muqurreboon):

the first group being the righteous people; the second, of those who will be in the midst of a fierce blast of fire and in boiling water and in the shade of black smoke for persisting in wickedness supreme; and the third group of those who attained the highest degree in spiritual understanding. In verse 35 of Surah Ahzaab of the Holy Quran, the believing men and women have been categorised variously as those who submit, who believe, who are devout, who speak the truth, who are patient, who are humble, who give alms, who fast, who guard (their chastity) and who remember (Allah much) - all for whom Allah has prepared forgiveness and a vast reward. In Surah Mujaadila, it is stated: Allah will exalt those who believe among you, and those who have knowledge, to high ranks. (58:11) True, faith equalises all before Allah, but there is leadership, and rank and degree, depending on the knowledge and insight. For example, regarding the Awliya-Allah, the Holy Quran states: Behold! Verily on the Awliya-Allah there is no fear, nor shall they grieve. (10:62) According to a prophetic tradition, the Holy Prophet (sallallaahu alayhe wassallam) stated: Allah created his creation in darkness, then He sprayed it with His Light. Those whom the light reached became rightly guided, while those it did not, went astray. The Holy Quran states: Some faces on that day shall be bright. Looking to their Lord. (75:22, 23) According to the authentic traditions, some will be shining as the bright full moon on the night, some like the bright shining stars, and so on. This light is in direct proportion to the degree of faith and attainment of the gnosis of Allah.

Imam Ghazaali (Reh.) points out in his IHYA, the light of the faith of the prophets and the apostles is as the rays of the sun; the light of the Siddiqoon (the Truthful) is like that of the moon; the light of the Awliya-Allah is like that of the stars; and the light of the ordinary believers is like that of a lamp. According to him, the light gets stronger with the involvement of sure faith: if it is just blind faith as in the case of ordinary believer, it is dim; the faith of the followers of jurisprudence or Fiqh involves some proof and is not based on hearsay, so the light is stronger than that of the ordinary believers. Coming to the light of Awliya-Allah, he says that it involves certain faith. This is real knowledge gained by the direct sight of the Inner Eye. So the intensity of this light is much more than that of the above categories.

All are mirror to each other! In the words of Shaikh Nuh Ha Mim Keller in his article on Haqiqat al-Muhammadiyya: The light of each human being depends upon his faith, knowledge and virtue. The most powerful lights are those of Divine Messengers, then those of Prophets, Saints, virtuous believers, and finally those of sinful believers. For the lover of Allah, the light in his heart keeps him busy with the next world When his Spiritual Eye is opened, his bodily eye is shut and he sees nothing but Allah. When Abd Allah Ibn Umar was circumambulating the Kaba, someone wished him the Salaam; but he did not hear since he had shut himself off from the external world. Later on, when that person asked him the reason for not replying to his Salaam, he stated: We were seeing God. Similarly, when Hazarat Ali was asked if he saw God, he replied: How should we worship the One we dont see? Indeed, this is the foremost component of Ihsan the second one being to worship Allah as if He is seeing you - the first being to worship Allah as if you see Him. Therefore, it behoves a believer to seek ways and means to get acquainted with the Chashme Qalb or Ruyat al-Qalb or the Vision of the Heart, or the Inner Heart or Spiritual Eye rather than the outward or the Carnal Eye, so that while living in this world he or she dont go about being blind to the spiritual truths lest the Heart gets Sealed by Allah and they becomes blind in the hereafter where such people would have to go without any light and thus stray from the right path. Thats the importance of the Spiritual Eye in short.

Allah and his Rasool (SallALLAHualaihewasallam) know best.

Hamd o Istegfhar - by my Peer o Murshid

SULTAN UL HIND KHWAJA E KHWAJGAA' KHWAJA MOINUDDIN CHISTRY AJMERI REHMATULLAH ALAY CHUMAN PUR JURM ISYANUM, TUI GAFFAR YA ALLAH ! (KHUDAYA MAIN SARAPA MAA'SIYAT HOON - MAIN JURMO ISSYA SE AALUDA HOON.) TUHI MUAFI KARNEWALA HAI YA ALLAH!) - YA GARIB NAWAZ, AAP TO SARAPA NOOR HO AUR PAAK HO. SIRF MAIN HI MASIYAT TO MAIN HOON, MUJHE THAMEIN RAKHNA!

CHUMAN BA AAIBO NUQSANUP TUI SATTAR YA ALLAH ! (AAY MERE RUBBB ! MERE ANDAR AAIBON NUKAISH HAIN TUHI PARDA POSHI KARNEWALA HAI) - YA GARIB NAWAZ, AAP HI WOH PARDA OR HUM HI HAIN WOH AAIB. :( BA KHAWB E MASTI O GAFLAT, SARTAAPAA GUNEHGARAM, (AAYE MABOOD ! APNE ZIKR OR BANDGAI SE MUJHE BEDAAR KAR) CHUNI KAZ FE'ALE ZISTE MAN KHALAIK JUMLA BEZA'RAD (AAY MERE MA'BUD ! BURE KAAMO KI WAJAH SE SAARI MAKHLUQ MUJHSE BEZAAR HAIN) - NA MERE SARKAR AAPKA NAAM ALLAH NE BULAND KIYA SARKAR MUSTAFA SALALLLAHOALAIHEWASALLAM KE SADKE TUBA MA BAAS KHUSNUDO' MASHAV BEZAAR YA ALLAH ! (AAY MAALIK TU MUHJSE RAZI REH OR MUJHSE BEZAAR NA HO) - YA KHWAJA NA TERA RUB NA TERA MAANE WALA KABHI TUJSE BEZAAR HUA HAI) CHUNA' KUN AZZ KARAM BAR MAN BINAA E TAUBA MUSTEHAKUM (AAY MAABUDO KARIM ! AZZ RAH E MAHERBANI TERI TAUBA KI BUNYAAD KO ISTARAH MUSTEHAKAM KAR DAIN) - AAMIN KERANUM BAR ZABAA' HAR LEHZAYE ISTAGFAAR YA ALLAH ! (KE MAIN HAR LUMHAA' TUJSE ISTAGFAAR HI KARTA RAHOON) CHUNA' SUN AZZ KARAM DAR DIL BA' HAQ E AHMED MURSHIL SALALLAHOALAIHEWASALLAM (AAY MERE MAALIK ! JAB JAA' KANI KA AALAM SHURUN HO TO HUZUR REHMAT E AALAM KE SADQE MAIN MERE DIL MAIN ABR E KARAM KI BAARISH KAR !) - SUMMA AAMIN BESHAK AZAAB E MARG CHU' GARDAD MARA DUSHWAAR YA ALLAH ! (KE JAA' KANI KA AALAM MERE DIL KE LIYE DUSHWAAR NA HO) NAYA BAD DAR WUJOOD E MAN ZA NEKI HAI KIR DAAR E (AAY PARWAR DIGAAR ! MERE PASS KOI NEK AMAL NAHI HAI) - ALLAHO AKBAR BA BAKSHSHA BAR MAN E AASIYE BADKIRDAAR YAA ALLAH ! (AAY RAAH E KARAM, MUJH KHATAHKAAR KO BASKH DAIN). - YA GARIB NAWAZ SARKAR E DO AALAM [SALALLAHOALAIHEWASALALM] KE SADKE ALLAH SABKI KHATAON KO BAKSH DAIN AAMIN...

RAWAD HAR LEHZAA' HAR TAA'AT DIL E MAN JAANIB E DIGAR (KHUDAWANDA ! HAALAT E IBADAT MAIN HAR LUMHA MERA DIL TERE DIDAR TARAF MUTAH'NWAJJE HO JATA HAIN) CHUNI WASWASA E SHAYTAANI ZAMAN BARDAAR YAA ALLAH ! (AAY MERE MAA'BOOD ! IN WASWAS E SHAYTAANI KO MUJHSE DUR FARMA DAIN) - YA ALLAH, SHAYTANO KO DUR RAKH MERE KHAWAJA KE SADKE CHUN GOR E TIRA TAR WAHSHAT NUMAACHAD BAR MAN E MUJRIM (JAB KABR KI TAARIKI SE MUJH KHATAKAAR KE DIL WEHSHAT PAIDA HO) (TO) BA SHAM E MAGFIRAT PUR AZZ ANWAAR YA ALLAH ! (AAY MERE RUBB! MERI KABR KO SHAM E MAGFIRAT KI ROSHNI SE MUNAWWAR KARDAIN) "MOINUDDIN" AASIRA KE MI NAALAD ANWAR YA ALLAH ! (MOINUDDIN) TERA KHATAKHAR BUNDA HAIN USKI AANKHON SE AANSOON JAARI HAIN GUNAHUM BAKSH IMAN'RA SALAMAT DAAR YA ALLAH ! (AAYE RAHIM O KARIM MAA'BUD MERE GUNAHON KO MUAAF FARMA OR OR MERE IMAAN KO SALAMAT RAKH) - YA GARIB NAWAZ TUMHARE AANSOON KE SADKE ALLAH SABKO MUAAF FARMAYE OR SABKA IMAAN SALAMAT RAKHAIN AAMIN... "Gharib" is connected to his "Gharib Nawaz", while his "Gharib Nawaz" is connected to Nabi SallALLAHualaihewasallam through this lineage. His Paternal Lineage Mu'nuddn Chisht, son of Ghiysuddn, son of Najmuddn Zhir, son of Abd al-Azz, son of Ibrhm, son of Idrs, son of Ms al-Kzim, son of Jafar al-diq, son of Imm Muammad al-Bqir, son of Imm Zayn al-bidn, son of Imm usayn,

son of Al, son of Abu Talib, son of Abdul-Muttalib, (father of Abdullah, the father of Prophet Muhammad SallLALLAHualaihewasallam) His Maternal Lineage Umm al-Wara' al-Marf, daughter of Mh-e Nr, daughter of Dawd, son of Abdullh Hanbal, son of Zhid, son of Murs, son of Dawd, son of Ms, son of Abdullh, son of Hasan Masn, son of Imm Hasan, son of Fatimaz Zuhra daugther of Prophet Muhammad SallALLAHualaihewasalalm Khawaja Ghareeb Nawazs immortal verses on the status of Hazrat Imam Hussain. These verses, written in Persian, can be found written on the door leading to his tomb. SHAH AST HUSSAIN, BADSHAH AST HUSSAIN DEEN AST HUSSAIN, DEEN PANAH AST HUSSAIN SAR DAD NA DAD DAST, DAR DASTE YAZID HAQQA BINAY LA ILAHA AST HUSSAIN. "Ruler is Hussain, Emperor is Hussain, Faith is Hussain, Guardian of faith is Hussain. He offered his head, but not his hand to Yazid (He did not offer his allegiance to Yazid). Indeed, Hussain is the foundation of La-Ilaha Illallah (the declaration that none but God is Absolute and Almighty)."

Essence of Islam

Home

Kalima e Taiyyab (Purity) 1

Understanding Tawhid & Waseelah. The birthplace of Tribulations(Fitnah)

Creation: Reason is "Muhammad" Purpose is "Ahmad" 1 The Tawil of Firaun & Yahuds 2 Poem: Gharib Reciting Naat-e-Rasool-e-Maqbool (Sallallaho ALaihi Wasallam) Explanation of Dyar e Ishq Dyar e Ishq - In the Realm of Love Allama Iqbal on Love of Prophet SallALLAHualaihewasallam. 2

Mission and Teaching of Khwaja Sahib Khwaja Moinuddin Hasan Chishti, Rahmatu Allahi alaih (May the Mercy of Allah be upon him) Mujjadid e Nabi (Sall ALLAH u alaihe wasallam) Hamd o Istegfhar - by my Peer o Murshid Naat e Paak - By My Peer o Murshid AL-FIQH AL-AKBAR (The Great Fiqh) - Imam Abu Hanifa (RA) On the word "ISHQ" THE FOUR SPIRITUAL HEARTS The Rightly Guided Caliphs of Islam Hazrat Owais Qarni (RA) 1 The Reality of "ISHQ". Tasawwuf - Ashab e Suffa & Sawad Al Azam Concerning knowledge of the Creator [Sani'] Qalb - The Center of Love My Poem: The pain of my heart

Kalima e Taiyyab (Purity)

.....Indeed towards you has come a light * from Allah, and a clear Book. . (* The Holy Prophet is a light from Allah).

Al-Quran Kalima e Taiyab (Purity)

Introduction
Assalamualaikum Wa Rahmatullahe Wa Barakatahu, The Utterance of Purity and Faith (Tawhid) signifies affirming in the Dhat of Allah through His Attributes and His Actions. This book is a stand against those hypocrites who have fallen into the traps of Satan as they fall in their claim of fighting for the Rights of Allah TaAala, posing themselves to be Defenders of Allah but have failed to accept that Allah TaAala is the Best Defender for those who have surrendered. Such people are observed in tireless and endless discussions over Attributes and Actions. But they fail to accept a basic law that Quran teaches that Dhat of Allah TaAala is Veiled. We further see that Quran has grouped people into two significant groups, the One who are blessed and the One who are cursed. One has Allahs Beloved Sall ALLAH Hu Alaihe Wasallam with other Ambia and Awli ya behind him as Guide towards Allah while other has the head-on enemy Satan; his company behind him that tries to detract the people away from Allah.

The Attributes(Names) and Actions of Allah TaAala are nothing but a Means to approach towards (to witness in with reality) the Dhat of Allah. The Book affirms in the declaration of judgment as in [Surah AlBaqarah 2:24], which challenges that Not even a single Surah to its likeness can be brought forward by anyone. The Ayat is simple proof that not even a translation of Quran can be produced to the likeliness of what has been revealed in Arabic on the Matchless Prophet (Sall ALLAH Hu TaAala Alaihe Wasallam).

Whatever is uttered by the tongue have to be witnessed and experienced by heart. When the Reality is known through the Kalima as testified by Beloved Prophet (Sall ALLAH Hu Alaihe Wasallam) through Quran e Kareem, the mind leaves the atrocity on the heart and let the heart rejoice the meeting with the Love. This is the real submission of oneself. And were exploring the same in this book.

For example, we believe in Quran being Speech of Allah TaAala and it is Incomprehensible Speech. Now, what is being expected from the Believers is to understand the text of the Quran and obtain the necessary Knowledge needed to proceed to the next level of Faith. And when the subsequent stage, one really witnesses and experiences what is Incomprehensible Speech of Allah TaAala in Reality. You can only understand this by listening to Tilawat of a Kamil Murshid.

The Kalima demands the following prerequisites from a Muslim in order to be a Believer (Momin).

Obtaining the knowledge of what is Tawhid, i.e. Accepting Muhammadur RasoolALLAH (Sall ALLAH Hu Alaihe Wasallam) as your Wasilah as we know ALLAH only through him and the one who denies and claims that he knows ALLAH directly is a Kafir.

Submitting to the Mutashabihat of Allah TaAala, over Essence, Attributes and Actions.

Taking Pledge from a Kamil Murshid.

Allah TaAala is known through heart; He can witnessed through Qalb not Sadr or Foaud. Whatever we think in our brain is still a creation so that not going to spare people who have assumed themselves to be Muslims.

Dare meykhana gooshaid beravim shabo rooz, ke man is masjido wa az madrase bezar shudam Let the doors of tavern be opened, and let us go there day and night. Because, I become disgusted with the Mosque as well as from the Madrassah.

Understanding Kalima e Taiyyab

La iLaHa iLL-ALLAH Muhammad ur Rasool-ALLAH (Sall ALLAH Hu TaAala Alaihe Wasallam) This Kalima is known as Kalima e Taiyab, Kalima e Tawhid. It is the Shahadah of Faith. One needs to bear its testimony not only at heart but also have to reveal it at tongue in order to be purified from Kufr. Lets understand how we are purified through the Spiritual Journey of Islam in our Practical Life.

I'll start with Surah Ikhlas (Purity) or Surat Tawhid, the Seal of Tawhid:

Allah - beginning with the name of - the Most Gracious, the Most Merciful

[Surah Al-Ikhlas 112: 1-4]

. Proclaim (O dear Prophet Mohammed - peace and blessings be upon him), He is Allah, He is One.

Allah is the Un-wanting. (Perfect, does not require anything, everyone else needs ALLAH, who does not eat or sleep, There is no interior or exterior to the Everlasting, the Sufficient)

He has no offspring, nor is He born from anything.

And there is none equal to Him. Read carefully, ALLAH is not revealing his Tawhid to anyone except the Prophet Sall ALLAH Hu Alaihe Wasallam and we are being asked to believe in ALLAH through him not directly! Hence at each stage of the Kalima you're dependent on the Muhammad ur Rasool-ALLAH! (Sall ALLAH Hu TaAala Alaihe Wasallam)

Stage 1: Negation - Laa (NO)

These days, many Muslims taken ALLAH as One as a countable entity, as One in a Number, they often jump into a debate that ALLAH can't be two or three, at the back of their mind they are taking ALLAH as a countable entity, however, ALLAH is none like the Creation.

01. Laa signifies negation of everything that human mind is ever capable of imagining, i.e. every single entity or thought in this world that we humans can understand or imagine. 02. Laa means not above, not below, not to the right, not to the left, not inside nor outside. 03. Laa means not neither at the boundaries nor at the centre. 04. Laa means not contained in matter. 05. Laa means not contained in space.

06. Laa means not limited by circumstances 07. Laa means no direction can reach. 08. Laa means not restricted by time. 09. Laa means not a physical entity. 10. Laa means incomprehensible by Mind. 11. Laa means eyes can't see. 12. Laa means heart can't see. 13. Laa means not found in opposites or dualities. 14. Laa means nothing else.

Negation 1. Space does not contain, Huwww. 2. Direction cannot reach, Huwww. 3. Time cannot restrict, Huwww.

It can go to several extents dependent upon the condition of heart.

When you've negated everything around you, what Laa will ask you finally is yourself, your Nafs (self), I am not counting Nafs as ego, because for a person of ego, he will never understand "Laa". He can never affirm in "Laa", it will be a mere "No" for him. Rather he will be the one negating "Laa" instead of affirming.

Many people must have come across a question, if we have accepted ALLAH as our ILAH then why does Kalima ask to negate first. Actually, they have not yet came out of their ego, i.e. comprehension and mental abilities. As I said for them, the word "ego" signifies their inability to submit their limitations. If one not able to grasp this negation, then due to the ego, these people will stubbornly fall in the negation of ILAH the word that comes after Laa, now would these people behead themselves first before they kill others in the name of Who is The Worshipable? Never! They will never!

Note:-

Note at none of this stage you know "ALLAH" or in other words have not actually affirmed in Tawhid, inspite of the fact that all the IDOLS of hearts and Limitation of Human Mind has been submitted. Reading Surah Ikhlass, it clearly shows that Tawhid has been revealed to none but the Beloved of ALLAH (Sall ALLAH Hu TaAala Alaihe Wasallam).

Hence, 01 At the first stage - LAA --> Shariat Al Islam You're dependent on Muhammad ur RasoolALLAH (Sall ALLAH Hu TaAala Alaihe Wasallam) Completion of first stage "Laa" Your utterance "Laa" is no more a negation, it becomes an affirmation. Not that during the ongoing on the stage, you'll come across various fears and darkness, but as you're connected to Muhammadur RasoolALLAH, it will only result in positive outcome for you. So pay no heed to them! If you're put in a jungle on a darkest night, you will be able to pass through comfortably provided you don't forget "Laa" (Negation) aim is to first reach Muhammadur RasoolALLAH. At completion "HEART" goes alive and you enter the 2nd "iLaHa stage.

02 At the second stage ILAHA --> Tarikat Al Ihsan You're dependent on Muhammad ur RasoolALLAH (Sall ALLAH Hu TaAala Alaihe Wasallam) When the "Laa" is perfected one enters the second stage. But ALLAH and ILAHA are derived from LaH. LaHmeans that makes you wonder limitlessly. The stage where you feel your heart become "Alive' and is in constant remembrance. You enter into a stage where you start wondering about everything inside u outside u around you, a stage where silence speaks! Completion of second stage "Laa iLaHa" Dont forget the aim here to! You will get maximum happiness and peace and serenity which will be evident by the fact that wherever you go your silence speaks and you spread happiness, There are many signs in this stage, where you heart Huuw coming out of things around, and on from your heart upon perfection of this stage. It is a bestowal and shouldn't be achieved through means. At completion of this stage, the barrier of human mind is crossed and on perfection, you start realizing pious souls (people) around you! And finally your own "Soul", the greatest wonder created by ALLAH (Subhana Hu Wa TaAala). The stage when reaches it peak, the heart glows out of happiness, such person where ever he goes he fills the happiness and serenity around without any kind of expectations. :) At the completion, you're bound to accept but "iLL" which is the third stage. At the completion, you're bound to accept but "iLL" None

03 At the third stage (ILL) --> Marifat Al Ihsan You're dependent on Muhammad ur RasoolALLAH (Sall ALLAH Hu TaAala Alaihe Wasallam) Completion of third stage "La iLaHa iLL" Don't forget your aim here to! It is the apex of negation and you'll come across the darkest of darkness and most fearful moments of your life. However, here you're bestowed with a dhikr "La iLaHa iLLa Anta Subhanaka Inni Kunto Minaz Zalimin", where you no longer blame your "Nafs" for wrong deeds and

sins. You're the one doing Zulm on your Nafs, the Nafs did what it was supposed to do. On the perfection, you'll negate your own self, the completion of which your soul is set free to be guided by the Light of RasoolALLAH (Sall ALLAH Hu TaAala Alaihe Wasallam). At the completion of this stage, you are bound to go enter into the fourth stage, where youre asked to submit to ALLAH (Sub hana Hu Wa TaAala).

04 Beginning of the fourth stage --> LAA ILAHA ILL-(ALLAH) --> Haqiqat Al Ihsan You're dependent on Muhammad ur RasoolALLAH (Sall ALLAH Hu TaAala Alaihe Wasallam) NOTICE THAT ALLAH IS STILL A CIPHER (HIDDEN). Hence, once you perfect all of this three stages never try to reach ALLAH alone! Instead go down in Sujood like the Most Humble Slave Muhammad (Sall ALLAH Hu TaAala Alaihe Wasallam), direction won't matter! Else, trying to know ALLAH directly will get astray, ALLAH reveals himself to No one, don't try to look for ALLAH through eyes or heart, instead go down in sajda, see a point like light rising and glowing from your center of Qalb and taking all over you, you'll see Noor e Muhammad formed of and you can experience this NOOR, the Light from ALLAH yourself. Notice, this is the First Station (of Light), in essence it signifies the Beginning of Universe. There is nothing else around you being at this station. The verbal recitation of Muhammad ur Rasool-ALLAH is just the consequence of experience of this Hakikah at heart. Its to be noted before your tongue could utter Muhammad, it had to be cleaned by the words La iLaHa iLL, and similarly, before the Noor of Faith could enter your heart, it has to be cleaned by La iLaHa iLL. Hence as you say Muhammad being at the First Station, it is your utmost negation of yourself, that you find yourself nothing before the One who is being extremely praised by Allah. Since youre not able to find anyone else except Muhammad before ALLAH TaAala, youre bound to say Muhammad ur Rasool-(ALLAH) and when you do that, you reach the Last Station, where you find the Light from Allah everywhere around you. This is in Essence represents the End of Creation. And when you experience the start and the end to be merging together, youll experience Light Upon Light as said in Quran. This is what that is referred to Noorun Ala Noor in Quran!

At this stage if your silence, heart, tongue proclaim RasoolALLAH, who will teach you, the reality of the Kalima La iLaHa iLL-ALLAH; how to submit to ALLAH (Subhana Hu Wa TaAala). La iLaHa iLL-ALLAH (The HIDDEN) Muhammad (the Evident) Rasool-ALLAH (Sall ALLAH Hu TaAala Alaihe Wasallam) As this NOOR from ALLAH is also called AQL, this AQL will teach you what are the true meaning of the words LA ILAHA ILL-ALLAH. You will not find anyone else except this Noor from Allah! Notice that Aql = Light = Soul. Its the seekers Job to find out the first four lights from Rooh-e-Muhammadi (Sall ALLAH Hu TaAala Alaihe Wasallam) and the first four Souls from Noor-e-Muhammadi (Sall ALLAH Hu TaAala Alaihe Wasallam). Please note Ali has the advantage of being the amongst the first four lights of Soul (Siddiq, Faruqh, Ghani o Haidar) and first four souls of Light (Hasan o Hussain, Ali o Zahra). Assalatu Wassalamu Alaika Yaa NoorALLAH (Sall ALLAH Hu TaAala Alaihe Wasallam).

Note:Hence your Tawhid will be aligned to the Quranic Teaching, ALLAH reveals his Tawhid only to Muhammad (Sall ALLAH Hu TaAala Alaihe Wasallam) in Quran! Now, I will carry on with discussion of Tawhid from Quran! Any one can accept ALLAH as their Lord but a sole seeker is bound to get astrayed by Shaitan. So, first accept Muhammad (Sall ALLAH Hu TaAala Alaihe Wasallam) as your Guide towards the Path of ALLAH. He will show you whose you're spiritual guide in this world. Note anyone can believe in God and name their God as ALLAH. Any kind of interpretation of Tawhid from Quran must strictly align itself with Kalima e Taiyyab. And Kalima e Taiyyab reaches Tawhid that is Singular, there is no other Tawhid except this and hence correct the interpretation of Quran now will now be seen aligning itself to Kalima e Taiyyab!

Like ALLAH TaAala, Like Tawhid, Like Muhammadur Rasool-ALLAH (Sall ALLAH Hu Alaihe Wasallam)! -----> No other but Just ONE! Hasbi Rabbi JalALLAH !!! My Rubbb is enough for me... Glory be to ALLAH... I'll praise ALLAH to the extent that my Hamd and His Sana (What ALLAH praises) become ONE. Ma fi Qalbi Ghairullah !!! When every other want and attachment other than ALLAH has been taken out of my heart. There is only attachment of ALLAH, ALLAH's Beloved (Sall ALLAH Hu TaAala Alaihe Wasallam) the Beloveds of the Beloved. Nur-e Muhammad Sall-ALLAH !!! The Light of Muhammad (Sall ALLAH Hu TaAala Alaihe Wasallam) enters my heart. Alal hadi Sall-ALLAH !!! Bless the Guided One (who guides me to ALLAH) peace be upon him. La ILaha ILL-ALLAH !!! And then I truly imbibe/testify/affirm Tawhid "La iLaHa iLL-ALLAH", as taught by my Prophet (Sall ALLAH Hu TaAala Alaihe Wasallam).

The Need of a Guide (Murshid)

One must understand that Tariqat, Marifat and Haqiqat are not outside the bound of Shariat (Deen) of Islam. Once we find the Kamil Murshid, the true reality of the Kalima is revealed on his heart and the

Murshid reflects this on the heart of a mureed. A TRUE MURSHID OR GUIDE will always separate HAQ from all batil. He will ask you to negate Batil first while Shaitan will say that accept all batil. Hence who do not have a Kamil Murshid, he has Shaitan has their Murshid. Any Kamil Murshid will not go outside of the tenents of Islam.

[Kahf 18:17]

And O dear Prophet (Mohammed - peace and blessings be upon him) you will see the sun that when it rises it shifts away to the right of their cave, and when it sets it shifts away to their left, and they are in the open ground of that cave; this is from among the signs of Allah; whomever Allah guides - only he is therefore guided; and whomever He sends astray you will never find for him a friend who guides.

[Maidah 5:35]

O People who Believe! Fear Allah, and seek the means towards Him, and strive in His cause, in the hope of attaining success. [Nahl 16:97]

Whoever from among the believers, male or female, leads a life of righteousness - truly and comprehensively and genuinely, then he or she gets two rewards - One reward is that he or she is revived into Functioning Life immediately after death. ( I revive them immediately after death to a new functioning life which is extremely healthy and pure and a life of felicity)

[An-Nisa 04:60]

Did you not see those whose claim is that they believe in what has been sent down on you and what was sent down before you, and they then wish to make the devil their judge, whereas they were ordered to completely reject him? And the devil wishes to mislead them far astray.

The Creed of Believers from Quran alKareem

The Kalima of Muslims is:

La iLaHa iLL-ALLAH Muhammad ur RasoolALLAH (Sall ALLAH Hu TaAala Alaihe Wasallam) [Surah Muhammad 47:19]

Therefore know (O dear Prophet Mohammed - peace and blessings be upon him) that there is none worthy of worship except Allah, and seek the forgiveness of sins of your close ones and for the common believing men and women; and Allah knows your movements during the day and your resting during the night

[Surah Al-Fath 48:29]

Muhammad (peace and blessings be upon him) is the Noble Messenger of Allah; and his companions are stern with the disbelievers and merciful among themselves - you will see them bowing and falling in prostration, seeking Allahs munificence and His pleasure; their signs are on their faces, from the effects of their prostration; this trait of theirs is mentioned in the Taurat; and their trait is mentioned in the Injeel; like a cultivation that sprouted its shoot, then strengthened it, then thickened and then stood firm upon its stem, pleasing the farmer - in order to enrage the disbelievers with them; Allah has promised forgiveness and a great reward to those among them who have faith and do good deeds.

To understand the completeness of this Kalima e Taiyab (Purity), let's understand from Quran itself by learning the Antecedent and Precedent Ayats of the two verses:

Antecedent Ayat: [Surah Muhammad 47:19]

What they are then waiting for but the Hour that it should come upon them suddenly? The signs thereof have already come, therefore when it will come to them, then where will they be and where their understanding?

Precedent Ayat: [Surah Muhammad 47:20]

And the Muslims say, 'Why not a sure has been sent down? But when any decisive Sura is sent down and therein fighting is ordained, you will see those in whose hearts is sickness looking at you with a look of one upon whom death has overshadowed but it was better for them.

Antecedent Ayat: [Surah Al-Fath 48:29]

It is He Who has sent His Messenger with guidance and the religion of truth that he may make it prevail over all other religions And Sufficient is Allah as witness. Precedent Ayat: [Hujurat 49:1] O believers! Exceed not over Allah and his Messenger and fear Allah. Undoubtedly Allah Hears, Knows This is the only faith endorsed by the Quran, Believers are not asked to make any transgression in this Kalima and those who make is secluded from the Vision of ALLAH & His Beloved, Islam (Deen), Iman (Faith), Shafaat (Intercession).

The Three Stages of Faith.

[Ankabut 29:63]

And if you ask them, Who sent down the water from the sky, and with it revived the earth after its death? they will surely say, Allah; proclaim, All praise is to Allah; in fact most of them do not have any sense. [Al-Baqarah 2:18]

Deaf, dumb and blind; and they are not to return. [Al-Baqarah 2:20]

It seems the lightning may snatch away their sight from them; whenever it flashes they walk in it, and when it darkens they stand still; if Allah willed, He could take away their hearing and their sight; indeed Allah is Able to do all things.

The Kalima demands three states from the believers, i.e. 1) Obtaining Knowledge of Faith 2) Witnessing what is being uttered 3) Experiencing what is being witnessed.

1) Ilm al-Yakin

[Takasur 102:5]

Yes certainly, if you had believed with certainty, you would not have craved for wealth.

2) Ain al-Yakin
[Takasur 102:7]

Again, indeed you will see it with certainty

3) Haqq al-Yakin
[Waqia`h 56:95]

This is indeed an utmost certainty. [Al-Haqqah 69:51]

And indeed it is a certain Truth.

1. Understanding the Difference Between Tawhid & Shirk from Quran e Kareem
'Umar ibn Al-Khattaab once found Mu`adh ibn Jabal (ra) sitting and crying near the Grave of RasoolALLAH (Sall ALLAH Hu Alaihe Wasallam) He asked him, "Why are you crying?" Mu`adh said, " I remember something RasoolALLAH (Sall ALLAH Hu Alaihe Wasallam) said: "The slightest ostentatiousness is Shirk, and whoever harms any of Allah`s Deputies has surely earned Allah`s Wrath."


Allah - beginning with the name of - the Most Gracious, the Most Merciful

[Fatihah 1:1-4]

All praise is to Allah, the Lord of The Creation.

The Most Gracious, the Most Merciful

Owner of the Day of Recompense

You alone we worship and from Your help alone we seek. (And may we always).

Understanding the above in the context of other Holy Ayats and Sacred Hadiths. Please refer to the part Submitting to ALLAH TaAala.

[Maidah 5:55]

You do not have any (Protecting/Helping) friends except Allah and His Noble Messenger and the believers (Abu Bakr & his companions) who establish the prayer and pay the charity, and are bowed down humbly before Allah. [Saheeh al-Bukhari] Imam Bukhari (rahmatullah alaihi) narrates that the Most Beloved Prophet (Salla Allahu ta'ala alayhi wa Sallam) said that Allah Ta'ala says, "My servant comes nearer to me by nafl worships upto this that I begin to love him and when I love him I become his ear by which he listens and I become his eyes by which he sees. [Baqarah 2:186]

And O dear Prophet (Mohammed - peace and blessings be upon him), when My bondmen question you concerning Me, then surely I am close; I answer the prayer of the supplicant when he calls on Me, so they must obey Me and believe in Me, so that they may attain guidance. [Sahih Bukhari] Saiyyedna RasoolALLAH (Sall ALLAH Hu Alaihe Wasallam) said: "Wallahu Yu'ti wa anal QASIMU Rizqihi" "ALLAH gives and I (Muhammad) distribute". (Bukhari, Muslim)

Narrated Muawiya: Allah's Apostle said, "If Allah wants to do good for somebody, he makes him comprehend the Religion (i.e. Islam), and Allah is the Giver and I am Al-Qasim (i.e. the distributor), and this (Muslim) nation will remain victorious over their opponents, till Allah's Order comes and they will still be victorious " Narrated Abu Huraira: Allah's Apostle [Fatihah 1:5]

Guide us on the Straight Path.

Understanding the above in context of other Holy Ayat.

[Shoora 42:52]

And this is how We sent the divine revelation to you (O dear Prophet Mohammed - peace and blessings be upon him) - a life giving thing, by Our command; neither did you know the Book nor the detailed commands of religion, but We have made this Quran a light by which We guide whomever We will from Our bondmen; and Indeed you surely do guide to the Straight Path. [Fatihah 1:6]

The path of those whom You have favoured -

Understanding the above in context of other Holy Ayats.

[Shoora 42:53]

. The path of Allah - the One to Whom only belongs all whatever is in the heavens and all whatever is in the earth; pay heed! Towards Allah only do all matters return. [Nisa 4:69]

And whoever obeys Allah and His Noble Messenger, will be with those upon whom Allah has bestowed grace - that is, the Prophets and the truthful and the martyrs and the virtuous; and what excellent companions they are!

[Baqarah 2:154]

And do not utter regarding those who are slain in Allah's cause as "dead"; in fact they are alive, but it is you who are unaware. [Al- Imran 3:169]

And do not ever assume that those who are slain in Allah's cause, are dead; in fact they are alive with their Lord, receiving sustenance. [Al-Imran 3:170]

Happy over what Allah has bestowed upon them from His grace , and rejoicing for those who will succeed them, and have not yet joined them; for on them is no fear nor any grief.

The Group who are bestowed with the Grace of Allah TaAala. Rank of Ambia (Prophets/Messengers) > Rank of Siddeeqins > Rank of Shuhadas (Martyrs) > Rank of Saliheens (Pious).

[Fatihah 1:7]

Not the path of those who earned Your anger - nor of those who are astray. (Amen - So be it)

Understanding the above in context of other Holy Ayats & Hadth-e-Qudsi.

[Nisa 4:119]

"And I(Satan) will surely lead them astray, and I will certainly arouse desires in them, and I will definitely order them so they will pierce animals ears, and I will definitely order them so they will alter Allahs creation"; and whoever chooses the devil for a friend instead of Allah, has indeed suffered a manifest loss. [Saheeh al-Bukhari] Hadrat Abu Huraira (Radi Allahu ta'ala Anhu) reports, The Most Beloved Prophet (Sall ALLAH Hu Alaihe Wasallam) has said that Allah said, Whoever shows enmity to a friend of mine, I shall be at war with him. [Mujadilah 58:19]

The devil has overpowered them, so they forgot the remembrance of Allah; they are the devils group; pay heed! Indeed it is the devils group who are the losers. [Nahl 16:100]

Satans power is only over those who make friendship with him and ascribe him as a partner (in worship).

2. Submitting to Allah TaAala.

ALLAH TaAala would be seen in Maidan e Hashr and in Jannah, but that doesn't mean Maidan e Hashr or Jannah are under the Essence of Allah TaAala, His Essence is unlike the being of creations and ALLAH is without boundaries. Thus Non Muslims do not understand about Yadd/Wajh/Istiwa/Fis Sama/Fil Ard of Allah when it is said to them, in their mind they think Yadd is Hand and Fingers, like the Jews. When we say Allah is Fil Ard to them, they think that Allah is literally in the earth. The Quran itself gives the examples of such people. They do not know who Allah is and they use their mental capabilities to understand the Lord of Universe.

The Holy Prophet (peace be upon him) is related to have said in Sahih Muslim: O Allah, You are the first: there is nothing before You; and You are the last: there is nothing after You. You are the Manifest (al-Zahir): there is nothing above You. You are the Hidden (al-Batin): there is nothing below You. [ Sahih Muslim, kitab al-dhikr wal-du`a wal-tawba wal-istighfar, bab ma yaqulu `ind al-nawm waakhd al-madhja, #7064]

Quran e Kareem teaches us how to submit to Allah TaAala in terms of His Dhat, Sifaat and Actions. [A/I`mran 3:7]

It is He Who has sent down to you (O dear Prophet Mohammed - peace and blessings be upon him) this Book (the Quran) containing the verses that have a clear meaning - they are the core of the Book and other verses the meanings of which are indistinct; those in whose hearts is deviation pursue the verses having indistinct meanings, in order to cause turmoil and seeking its interpretation; and only Allah knows its proper interpretation;and those having sound knowledge say, We believe in it, all of it is from our Lord; and none accept guidance except the men of understanding.

Lets me demonstrate how to submit to the Yaad of ALLAH TaAala.

Yaad assumes a Clear Meaning in Ayat e Muhkamats.

Ayat e Muhkamat: [Maidah 5:38]

And cut off the hands of those men or women who are thieves - a recompense of their deeds, a punishment from Allah; and Allah is Almighty, Wise.

Ayat e Muhkamat: [Naml 27:12]

And put your hand inside your armpit - it will come out shining white, not due to any illness; a sign among the nine signs towards Firaun and his people; they are indeed a lawless nation.

Ayat e Muhkamat: [Saad 38:45]

And remember Our bondmen Ibrahim, and Ishaq, and Yaqub the men of power and knowledge. Thus, Yaad (in blue) mean Hand. Its a Clear meaning. Yaad (in yellow) mean Power. Its a Clear meaning.

Yaad is Indistinct in reference to ALLAH TaAala in Ayat e Mutashabihat. Yadd in green is indistinct word, and not clear word as Yaad or Yaad. Yaad (in green) has an indistinct meaning. So, no particular meaning can be assigned.

Remember that the word "Yadd" has a literal meaning as hand is Mutashabihat and it's figurative meaning power.

[Maidah 5:64]

Waqalati alyahoodu yadu Allahi maghloolatun ghullat aydeehim waluAAinoo bima qaloo bal yadahumabsootatani yunfiqu kayfa yashao walayazeedanna katheeran minhum ma onzila ilayka min rabbika tughyanan wakufran waalqayna baynahumu alAAadawata waalbaghdaa ila yawmi alqiyamati kullama awqadoo naran lilharbi atfaaha Allahu wayasAAawna fee al-ardi fasadan waAllahu la yuhibbu almufsideena And the Jews said, Allahs Yaad is tied"; may their hands be tied - and they are accursed for saying so! In fact, both His Yaad are free, He bestows upon whomever He wills; and O dear Prophet, this Book which has been sent down upon you from your Lord will cause many of them to advance in their rebellion and disbelief; and We have instilled enmity and hatred between them till the Day of Resurrection; whenever they ignite the flame of war, Allah extinguishes it, and they strive to create chaos in the land; and Allah does not love the mischievous.

Now see the Jewish Belief, they believe in Monotheism. Call Uzair as Son of God and claim that Allah has Fingers and Hands. [Sahih Bukhari 9:604] Narrated `Abdullah: A priest from the Jews came (to the Prophet) and said, "On the Day of Resurrection, Allah will place all the heavens on one finger, and the Earth on one finger, and the waters and the land on one finger, andall the creation on one finger, and then He will shake them and say. 'I am the King! I am the King!'" I saw the Prophet smiling till his premolar teeth became visible expressing his amazement and his belief in what he had said. Then the Prophet recited: [Zumar 39:67]

And they did not realise the importance of Allah as was His right; and on the Day of Resurrection, He will compress the lands and the heavens will be rolled up by His Power; Purity and Supremacy are to Him, from all what they ascribe as partners.

[Ambiya 21:104]

The day when We shall roll up the heavens as the recording angel rolls up the register of deeds; We shall make him similar to Our making him the first time; this is a promise upon Us; We certainly have to do it.

There arises the need to translate a word or know its meaning in other languages only when one tries to interpret the word. Regardless of what "Hand or Power" means in other languages, there arises no need to give whatsoever meanings to Mutashabihat. Reason is provided from Quran Alone! When Yadd is translated to Hand or Power in reference to Allah, it is restricting the ayat and giving a clear specific meaning, and in doing so, people are violating the Law of the Book, trying to making a Mutashabihat into a Muhkamat. One cannot be precisely sure that it signifies Power (exclusive meaning as in 38:45); this would result in the exclusion and rejection of the meaning "Assigned by Allah" which is known to ALLAH alone! If carefully observed, it would be noticed that such meanings results in negating the Dhat (Essence) of Allah TaAala as Power individually is something t hat is abstract in itself (Without a Dhat) whereas Yaad is definitely referring towards the Dhat of Allah. Similarly, one cannot assign a clear meaning Yaad(Hand) (exclusive meaning as in 5:38), which again negate the meaning assign by Allah TaAala and this time it would fall in Shirk, which is mostly likely to liken Allah TaAala to the creation, i.e. Tasbih. When Ayat of Qurans are translated into another language, the actual mutashabihat should remain indistinct meaning it should incorporate all the meanings, not a single out meaning should be accepted, hence Yaad can be translated as Hand in literal but it's interpretation should be then Allegorical. This is the only way to keep a mutashabihat in arabic as mutashabihat in another language otherwise accept it as Yaad in reference to ALLAH and not try to ascertain whether it is Hand or Power.

No one can make the Yadd of ALLAH (a mutashaibat) and make it into a MUHKAMAT (as Yaad in blue or yellow). Hence unless one submits to the Mutashabihat, one should call himself as a Believer in Allah, Servitude or Servant hood is far away stretched from claiming.

Let me demonstrate a similar interpretation of Firaun about "Fis Sama" on the Essence of Allah by Firaun, he responds with literal understanding as if Allah is in the skies, these Musa Alayhissalam: O Firaun, Accept ALLAH who is "Fil Ard". You're no God. Firaun: O Musa, I'm the Lord in the Earth, Musa Alayhissalam: O Firaun, Accept ALLAH who is "Fis Sama". Firaun: O Musa, I'll build a tower (pyramid) and will be God in the sky too The above clearly says that Firaun and its Lawless Nation comprehended that Allah to be an Entity liable to be a God has to be Present in a place, either on earth's surface (in earth) or in the sky. Since, he couldn't find Allahs Dhat with his sense to accept ALLAH as "Fil Ard", he challenge that the same would happen when he would be a King in Heavens too. Now did Firaun respond when it was asked him to accept "ALLAH who is Fis Sama & Fil Ard" to him as in 67:16 and how did he responded to Hazrat Musa Alayhissalam, lets find it out from Quran itself.

[Mulk 67:16]

Have you become unafraid of the One Who controls the heavens that He will not cause you to sink into the earth when it trembles? [Momin 40: 36-37]

And said Firaun, O Haman! Build a high palace for me, in order that I may reach the routes.

The routes of the heavens, in order to glance at the Allah of Moosa - and indeed I think he is a liar; this is how the evil deeds of Firaun were made seeming good to him, and he was stopped from the path; and the evil scheme of Firaun was destined to be ruined.

Remember those who cannot respect the words of our Beloved Prophet Sall ALLAH Hu Alaihe Wasallam cannot believe in Allah, no matter how many times they brag and call themselves as Muslims.

[Hajj 22:74]

[Ahqaf 46:5]

They did not realise the importance of Allah as was His right; indeed Allah is Almighty, Dominant.

And who is more astray than one who worships those, instead of Allah, who cannot listen to their prayer until* the Day of Resurrection, and who do not even know of their worship! (* Will never listen.)

[Mujadilah 58:18]

The day when Allah will raise them all, they will swear in His presence the way they now swear in front of you, and they will assume that they have achieved something; pay heed! Indeed it is they who are the liars. [Hujurat 49:14]

The ignorant said, We have accepted faith; say, (O dear Prophet Mohammed - peace and blessings be upon him), You have surely not accepted faith, but you should say We have submitted, for faith has not yet entered your hearts; and if you obey * Allah and His Noble Messenger, He will not reduce the reward of any of your deeds; indeed Allah is Oft Forgiving, Most Merciful.

(* By accepting faith and then obeying the commands). (*The pagans regarded their idols as smaller Allahs and worshipped them. So did the Christians. This does not apply to Muslims who only respect their elders, and ask for their blessings.)

Posted 4th September 2012 by Afzal Abubaqr 1 View comments

1. SARWARMay 25, 2013 at 8:37 AM

About Awais Qarni the hadiths are quoted i want to know the sources the hadith no. n books so i can tell others more authentically my Id sarwar_sarwar123@yahoo.com
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Explanation of Dyar e Ishq

I've prayed before writing this thread to ALLAH, that Ya ALLAH please let my heart speak and keep dakhl of my mind away. Two Equations to be kept in Mind: Hawk of ALLAH's Beloved = Dove of ALLAH Dove of ALLAH's Beloved = Hawk of ALLAH

Explanation of the poem.

Tera Johar He Noori, Paak He Tu O Lover of ALLAH's Beloved SallALLAHualaihewasallam, Realize the essence of your creation that you're created from Noor, and this is the crux of your being, You're pure This line is a strong indication towards these facts of hadith: Khalaqtu Muhammadan min noori wajhihi (I have created Muhammad from My special Light). Lao laka lama khalaqtul aflaaq ( O Prophet, I would not have created anything if I had not created you). Awaluma khalaq Allah noori (Allah first created my Light).

ana min noorillah kullu shayyim min noori ( I am from Allahs Light and everything has been created from my Light).

Farogh-e-Deeda-e-Aflaak He Tu Aflaak means congregation of seven skies. Here all the creation in seven heavens wants to see the progress of the Momin, how he uplifs his love for the Prophet SallALLAHualaiehwasalalm. They are waiting eagerly and fixed their eyes on the Jaan Nishar of ALLAH's Beloved SallALLAHualaihewasalalm. Tere Saidhe Zaboo Aa-Farishta-o-hoor Your thirst is like this; the Angels and Beautiful Maidens are just like prey of a hunter whose hunger is not going to be satisified ever. You're made for higher rewards, heaven is not your final destination. You've to fly very high in altitude. You've to make a high ascencion. Kay Shaheen-e-Shahe Lo-Laak He Tu You're the falcon(hawk) of ALLAH Beloved SallALLAHualaihewasallam. Hence your duty is to devour all the poisonous snakes, insects and rats insects that want to enter the blessed Sandal of the Holy Prophet SallALLAHualaihewasallam, (thinking him as their likeliness, a common man like them), make a steep descent and devour all such poisonous akaids with your beak and break their necks, thereby dissmissing them, dismantling them, remove any bad akeedah about the Holy Prophet meant to disgrace His Beauty, Nobility, Character, etc. Works of a Hawk: To keep an eye below watching anyone who is trying to harm the Beloved of ALLAH. He has to ascend higher place, make himself known to ALLAH, so that he can make a steep descend. His priority is to reach the highest point, in His priority is to reach the highest peak, in order to make a steep descend. Works of a Dove: To keep an eye over the sufferer of the Makhluq, to give them love and peace, conforting them, encouraging them towards the Purpose of. His priority is to return to the highest point, once the work is done. ie Return to ALLAH. There is coming up more on Hawks and Doves so keep an eye on the blog. :D There are two type of ascensions (or descends): 1) That of a Dove - It only happens once a hawk goes down, hunting down any blashphemous statement any blashphemous statement against the Holy Prophet SallALLAHualaihewasallam.

When there's a Dove Ascenscion, He tries for Didaar of ALLAH, he safeguards his safeguards his heart and the love of the beloved of ALLAH in it. Such a Believer is capable to reach ALLAH. Thus only when a hawk descends, it can become a Dove of ALLAH or a true lover of ALLAH, because it is a fact that none can reach ALLAH without having the love of Prophet SallALLAHualaihewasallam. 2) That of a Hawk - It only happens once a dove goes down, meaning distributing Peace and while descending to the Maqhluq of ALLAH and this would lift the Hawk higher and higher and it it will go higher and higher as he has the pain of Beloved of ALLAH in his heart and with this face the Hawk reaches ALLAH and becomes a true lover of ALLAH. When one becomes hawk of ALLAH's Beloved, he becomes a Dove of ALLAH. When one becomes dove of ALLAH's Beloved, he becomes a Hawk of ALLAH. Dove says, O Hawk of ALLAH's Beloved SallALLAHualaihewasallam, Pain is Your Plight and Poverty Your Ascencion. Hawk says, O Dove of ALLAH's Beloved SallALLAHualaihewasallam, Love is Your Weapon and Peace Is Your Descend. Green is in Red and Red is in Green.

Allama Iqbal on Love of Prophet SallALLAHualaihewasallam.

Iqbals love for the Prophet has become proverbial. His visitors have related almost unanimously that whenever there was discussion about the Prophet, Iqbal was deeply touched and tears would begin to flow from his eyes involuntarily.1 In one of his letters, Iqbal says about the Prophet: It is my belief that the Prophet is still alive and the people of this age can get inspiration from him as his Companions did during his mortal life. . 2

In Asrar-i Khudi, first published in 1915, he spoke of the love for the Prophet in relation to the development of the individual. It is through love, he says, that the Self is made more lasting, more living, more burning, more glowing.3 He continues: He [i.e. Muhammad] chose the nightly solitude of Mount Hira and [then] founded a state and laws and government.4 In the Moslems heart is the home of Muhammad, all our glory is from the name of Muhammad.5 We are like a rose with many petals but with one perfume: he is the soul of this society, and he is one. We are the secret concealed in his heart: he spake out fearlessly, and we were revealed. The song of love for him fills my silent reed, a hundred notes throb in my bosom.6 In Rumuz-i Bekhudi, first published in 1918, Iqbal speaks of the role of Prophethood in the life of the community. God fashioned forth our form, he says, and through Apostleship breathed in our flesh the soul of life. . . . [It] shaped our being, gave us Faith and Law, converted our vast myriads into one, and joined our fractions in a mighty whole inseparable, indivisible. . . His was the breath that gave the people life; his sun shone glory on their risen dawn. In God the Individual, in him [i.e. Muhammad] lives the Community, in his suns rays resplendent ever; his Apostleship brought concord to our purpose and our goal.7

At the end of the book. Iqbal expresses his misgivings about the present state of the Muslim society, the ignoble role of its leaders of thought and his prayers for its bright future which depends, as he holds, on the Muslims turning once again to the inspiring leadership of the Prophet. It was the Prophet who lit the lamp of life and infused the spirit of truth in the hearts and minds of the people who, in spite of being weak, rose in revolt against the strongest and thus succeeded in establishing the law of truth and justice. It was love for the Prophet that hath lit a flame within my heart . . . [and] all my spirit is consumed in me.. . . But now the Muslim is estranged anew unto the Prophets secret; now once more Gods sanctuary is an idols shrine. . . .As timorous of death as any infidel, his [Muslims] breast is hollow, empty of a living heart.8 Iqbal decides to close the gap that has developed unfortunately between the Muslims and the Prophet, the source of their inspiration, and break down all the barriers raised between them. I bore him [i e. the Muslim], he says, lifeless from the doctors hands and brought him to the

Prophets presence; dead he was; I told him of the Fount of Life, I spoke with him upon a mystery of the Koran. . . . I brought to him perfume sweet pressed from the roses of Arabia.9 But Iqbal complains that his readers, the Muslims of the subcontinent, accuse him of weaving Europes spells with which he bound their hearts and minds. Iqbal claims, on the other hand, that he broke this spell of the West by his poetry. [I broke the spell of modern knowledge, and managed to tear off the net, after removing the grain; God knows that like Abraham I came out of the fire of the West unscathed.] 10 He claims that what he teaches is the truth from the Quran which he received through the Prophet. He prays that he may be granted knowledge of the Truth: [O thou, that to Busairi grant a cloak and to my fingers yielded Salmas lute, grant now to him, whose thoughts are so stray, that he can no more recognise his own, perception of the truth, and joy therein.] 11 In Payam-i Mashriq (p. 8), first published in 1923, he says about love for the Prophet: [He who cherishes love of Mustafa, controls everything in the seas and lands. It is love for him that gives life and prosperity in the universe to Community.] In Javid Namah, published in 1932, he states clearly that the present miserable plight of the Muslims is due to the fact that they have ceased to cherish love for the Prophet as they should. Speaking about the modern Muslim, Afghani says: [In his heart there is no burning fire, Mustafa is not living in his heart.] 12 The same idea is expressed by Iqbal in Armaghan-i Hijaz (p. 54): [I wept bitterly one night before God and asked Him: Why is the Muslim so miserable ? Came the reply Dont you know, this Community possesses the heart but has no beloved.] In other words, it is because the Muslims have ceased to maintain that loving contact with and sentimental attachment to the Prophet that once characterised them, that they have fallen on bad days. The implication is clear. If the Muslims wish to regain their lost glory, they must start loving the Prophet in right earnest and as Iqbal states:

[The meaning of beholding the Last of Prophets is to make his rule binding on oneself.] 13 In Armaghan-i Hijaz, published posthumously in 1938, more than sixty pages are devoted to quatrains addressed to the Prophet. I would quote only two here which give a clear picture of Iqbals views about the role of the Prophet in the revival of Muslim society: [The world is based on Love and Love is derived from your breast, its intoxication flows from your old wine.] 14 [I have lifted veil from the face of Destiny, dont be hopeless, follow the way of Mustafa.] 15 1. Faqir Wahiduddin, Ruzgar-i Faqir, I, pp. 94-95. 2. Sh. Ataullah, Ed., Iqbal Namah, I, 317. 3. Nicholson, The Secrets of the Self, verses 325.26. 4. Ibid., 11. 359-60. 5. Ibid., 11. 351-52. 6. Ibid., 11. 395-400. 7. Arberry, Mysteries of Selflessness, pp. 19-20. 8. Ibid., pp. 79-80. 9. Ibid., p. 80. 10. Armaghan-i Hijaz, p. 70. 11. Asrar-o Rumuz, p. 195. 12. Javid Namah, p. 87. 13. Javid Namah:, p. 151. 14. Armaghan-i Hijaz, p. 73. 15. Ibid., p. 93.

In one mehfil of naat someone recited Ala Hazrat's famous naat til the end of the marvellous naat.

Zahey izzat o itilaa e Muhammad Ke hai arsh -e -Haqq zir e paa e Muhammad! Such is the honour and grandeur of Muhammad: The Divine Throne lies beneath the feet of Muhammad! Allama Iqbal was present too and he was in ecstasy. He said to the reciter, add a verse of mine too and he composed extempore the following couplet in the same metre: Tamasha tau dekho ke dozakh ki aatish Lagaaye Khuda aur bhujaaye Muhammad!

See this spectacle: the fires of Hell Are stoked by God, extinguished by Muhammad! Subhan Allah! Two great lovers of the Prophet SallALLAHualaihewasallam. The Naat is as below: Zehe Izzat-o Itilaaye Muhammad Ke hai Arsh-e-Haqq zir-e-paaye Muhammad Such is the honour and grandeur of Muhammad The Divine Throne lies 'neath the feet of Muhammad! Makaan Arsh unka falaq farsh unka Malak khaadmaan-e-saraaye Muhammad The world, the Throne, skies, earth are his! The angels the manservants of Muhammad! Khuda ki raza chaahatay hain do Aalam Khuda chaahata hai Razaaye Muhammad Both the worlds aim to please God God wishes to please Muhammad! Ajab kya agar raham farmaaye hum par Khudaaye Muhammad baraaye Muhammad It wouldn't be strange if He shows us mercy Muhammad's God, for the sake of Muhammad! Muhammad baraaye Janaab-e-Ilaahi Janaab-e-Ilaahi baraaye Muhammad Muhammad for the Almighty Lord The Almighty Lord for Muhammad! Dam-e-nazaa jaari ho meri zabaan par Muhammad Muhammad Khudaaye Muhammad At the moment of death may I say: Muhammad Muhammad, the Lord of Muhammad! Mein qurbaan kya pyaari pyaari hai nisbat!

Yeh aane Khuda woh Khudaaye Muhammad May I die for such a connection! He is the glory of God, He the God of Muhammad! Khuda unko kis pyaar se dekhta hai Joh aankhein hein mahv e-liqaaye Muhammad With such love does God look upon Those eyes busy adoring Muhammad! Ijaabat ka sehra inaayat ka joRa Dulhan ban ke niklee duaaye Muhammad A diadem of asking, a dress of bestowing Like a bride went the prayer of Muhammad! Raza pul se ab wajd karte guzariye Ke hai "Rabbi Sallim" sadaaye Muhammad Raza now cross the Bridge in ecstasy! For "My Lord, peace!" is the cry of Muhammad! This is also a famous couplet from Allama Iqbal Tamasha tou dekho kay Firdous-e-Aala Banaey Khuda aur Basaey Muhammad

My response to Allama Iqbal Momin Ko Aata Ho Didaar e Ilahi, Jo ata ho Deeda e Muhammad Zameen se Dekho, Falak ke Paar Arsh e Bari Par Jalwagar Hai Ek Akeli Zaat e Muhammad The Believer is bestowed with Vision of God If they are bestowed with the Sight of Muhammad See the sight from Earth accross the Heavens Be Seated is "One Alone in the Creation" The Crownly Prince Muhammad Posted 16th February 2010 by Afzal Abubaqr

The birthplace of Tribulations(Fitnah)

Najd is the central eastern part of Arabia, lying exactly to the east of Hijaz, presently called as Riyadh, the capital of the Wahhabi Kingdom of Sauds. You will also note that Najd lies to the East of Medina from where a group of so-called Muslims will recite the Holy Quran but it will not penetrate beyond their throat. They will invite the masses towards the Holy Quran and religion. Now, if you examine the situation carefully, you would observe without any fear of contradiction, that reference is made to no other Group besides the notorious Jamaats(Sects) are centrally implanted in Najd (Riyadh) While Iraq is an ancient land with an ancient civilization, known to the world as the Mesopotamian civilization. It is located in the north of Hijaz, East of the greater Syria and West of Iran (behind the Jibal region). The rise of Tribulations from a place in the direction of East.

Ibn 'Umar reported that he heard Allah's Messenger (May peace be upon him) as saying (in a state) that he had turned his face towards the east: Behold, turmoil would appear from this side, from where the horns of Satan would appear. (Sahih Muslim Book #041, Hadith #6938) Ibn Umar reported: I heard Allahs Messenger (may peace be upon him) as saying while pointing

his hands towards the east (Najd): The turmoil would appear from this side; verily, the turmoil would appear from this side (he repeated it thrice) where appear the horns of Satan. (Sahih Muslim Book #041, Hadith #6942) Malik related to me from Abdullah ibn Dinar Radi Allahu anhuthat Abdullah ibn Umar Radi Allahu anhu said, I saw the Messenger of Allah Salla Allahu taala alayhi wa Sallam pointing at the east (Najd) and saying, The cause of dissension is here. The cause of dissension is here, from where the helpers of shaytan arise. (Mutawwa Book #54, Hadith #54.11.29) Narrated Ibn 'Umar: The Prophet said, "O Allah! Bestow Your blessings on our Sham! O Allah! Bestow Your blessings on our Yemen." The People said, "And also on our Najd." He said, "O Allah! Bestow Your blessings on our Sham (north)! O Allah! Bestow Your blessings on our Yemen." The people said, "O Allah's Apostle! And also on our Najd." I think the third time the Prophet said, "There (in Najd) is the place of earthquakes and afflictions and from there comes out the side of the head of Satan." (Sahih Bukhari Book #88, Hadith #214) Narrated Abi Mas'ud: The Prophet said, "From this side from the east, afflictions will appear. Rudeness and lack of mercy are characteristics of the rural bedouins who are busy with their camels and cows (and pay no attention to religion). Such are the tribes of Rabi'a and Mudar." (Sahih Bukhari Book #56, Hadith #702) Sahl b. Hunaif reported Allahs Apostle Salla Allahu taala alayhi wa Sallam as saying: There would arise from the east( Najd) a people with shaven heads. (Sahih Muslim Book #005, Hadith #2338) Ibn Fudail reported on the authority of his father that he heard Salim b. Abdullah b. Umar as saying: O people of Iraq, how strange it is that you ask about the minor sins but commit major sins? I heard from my father Abdullah b. Umar, narrating that he heard Allahs Messenger (may peace be upon him) as saying while pointing his hand towards the EAST( Najd) : Verily. the turmoil would come from this side, from where appear the horns of Satan and you would strike the necks of one another; and Moses killed a person from among the people of Pharaoh unintentionally and Allah, the Exalted and Glorious, said: You killed a person but We relieved you from the grief and tried you with (many a) trial. Ahmad b. Umar reported this hadith from Salim, but he did not make a mention of the words: I heard. (Sahi Muslim Book #041, Hadith #6943)

(2) Abu Sai'd al-Khudri reported: When we were in the company of the Messenger of Allah (may peace be upon him) and he was distributing the spoils of war, there came to him DhulKhuwasira, one of banu tamim. He said: Messenger of Allah, do justice. Upon this the Messenger of Allah (may peace be upon him) said: Woe be upon thee I Who would do justice, if I do not do justice? You would be unsuccessful and incurring a loss, if I do not do justice. Upon this Umar b. Khattab (Allah be pleased with him) said: Messenger of Allah, permit me to strike off his neck. The Messenger of Allah (may peace be upon him) said: Leave him, for he has

friends (who would outwardly look to be so religious and pious) that everyone among you would consider his prayer insignificant as compared with their prayer, and his fast as com- pared with their fasts. They would recite the Qur'an but it would not go beyond their collar-bones. They would pass through (the teachings of Islam so hurriedly) just as the arrow passes through the prey. He would look at its Iron head, but would not find anything ticking) there. He would then see at the lowest end, but would not find anything sticking there. He would then see at its grip but would not find anything sticking to it. He would then see at its feathers and he would find nothing sticking to them (as the arrow would pass so quickly that nothing would stick to it) neither excre- ment nor blood. They would be recognised by the presence of a black man among them whose upper arms would be like a woman's breast, or like a piece of meat as it quivers, and they would come forth at the time when there is dissension among the people. Abu Sai'd said: I testify to the fact that I heard it from the Messenger of Allah (may peace be upon him), and I testify to the fact that 'Ali b. Abu Talib fought against them and I was with him. He gave orders about that man who was sought for, and when he was brought in, and when I looked at him, he was exactly as the Messenger of Allah (may peace be upon him) had described him. (Sahih Muslim Book #005, Hadith #2323) Narrated Ibn 'Umar: The Prophet said, "O Allah! Bestow Your blessings on our Sham! O Allah! Bestow Your blessings on our Yemen." The People said, "And also on our Najd." He said, "O Allah! Bestow Your blessings on our Sham (north)! O Allah! Bestow Your blessings on our Yemen." The people said, "O Allah's Apostle! And also on our Najd." I think the third time the Prophet said, "There (in Najd) is the place of earthquakes and afflictions and from there comes out the side of the head of Satan." (Sahih Bukhari Book #88, Hadith #214) Narrated Abi Mas'ud: The Prophet said, "From this side from the east, afflictions will appear. Rudeness and lack of mercy are characteristics of the rural bedouins who are busy with their camels and cows (and pay no attention to religion). Such are the tribes of Rabi'a and Mudar." (Sahih Bukhari Book #56, Hadith #702) Sahl b. Hunaif reported Allahs Apostle Salla Allahu taala alayhi wa Sallam as saying: There would arise from the east( Najd) a people with shaven heads. (Sahih Muslim Book #005, Hadith #2338) Narrated Ibn 'Abbas: The Prophet said, "I have been made victorious with As-Saba (i.e. an easterly wind) and the people of 'Ad were destroyed by Ad-Dabur (i.e. a westerly wind)." Narrated Abu Said: Ali sent a piece of gold to the Prophet who distributed it among four persons: Al-Aqra' bin Habis Al-Hanzali from the tribe of Mujashi, 'Uyaina bin Badr Al-Fazari, Zaid AtTa'i who belonged to (the tribe of) Bani Nahban, and 'Alqama bin Ulatha Al-'Amir who belonged to (the tribe of) Bani Kilab. So the Quraish and the Ansar became angry and said, "He (i.e. the Prophet, ) gives the chief of Najd and does not give us." The Prophet said, "I give them) so as to attract their hearts (to Islam)." Then a man with sunken eyes, prominent checks, a raised forehead, a thick beard and a shaven head, came (in front of the Prophet ) and said, "Be afraid of Allah, O Muhammad!" The Prophet ' said "Who would obey Allah if I disobeyed Him? (Is it fair that) Allah has trusted all the people of the earth to me while, you do not trust me?" Somebody who, I think was Khalid bin Al-Walid, requested the Prophet to let him chop that man's head off,

but he prevented him. When the man left, the Prophet said, "Among the off-spring of this man will be some who will recite the Qur'an but the Qur'an will not reach beyond their throats (i.e. they will recite like parrots and will not understand it nor act on it), and they will renegade from the religion as an arrow goes through the game's body. They will kill the Muslims but will not disturb the idolaters. If I should live up to their time' I will kill them as the people of 'Ad were killed (i.e. I will kill all of them)." (Sahih Bukhari Book #55, Hadith #558) A common trait of Najdis: Displaying disrespect towards the Holy Prophet (Sallal Laahu Alaihi Wasallam) The previous Hadith has also been narrated as follows: "A person with eyes protruding, with a long beard and head clean-shaven came to the Prophet (Sallal Laahu Alaihi Wasallam) and declared: 'O Muhammad! (Sallal Laahu Alaihi Wasallam) fear Allah. "' The Prophet(Sallal Laahu Alaihi Wasallam) replied: "If I disobey Allah, then who else will obey Him? I am obedient to Allah at all times and never disobedient. Allah has sent me as Amin(Honest for the entire world, but you don't accept me as an honest man?' A Sahabi (Companion) became infuriated and sought permission to remove him from the presence of the Prophet (Sallal Laahu Alaihi Wasallam). The Prophet (Sallal Laahu Alaihi Wasallam) prevented the Sahabi from doing so After the person had left, the Holy Prophet (Sallal Laahu Alaihi Wasallam) said: "From his progeny will rise a Group who will recite the Holy Quran but it will not go below their throats. They will leave the Deen just as an arrow leaves the bowstring. They will kill the Muslims but spar the idolaters. If I ever confronted these people I would slaughter them just as the people of Aad had been destroyed" (Mishkat Shareef)

Shareekh Ibn Shihab (Radiallhu Anhu) also narrates a similar incident of a person who displayed disrespect towards the Holy Prophet (Sallal Laahu Alaihi Wasallam). He states the Prophet(Sallal Laahu Alaihi Wasallam) said "Nearing Qiyamah there will be a Group of people who will recite the Holy Quran but it will not go below their throats. They will leave the true Religion of Islam as fast as an arrow leaves the bow. They will be recognized by the shavings of their entire head and they will move in Groups and their last Group will emerge with Dajjal, when you meet them you will discover their nature and character, the worst of its kind." (Mishkat Shareef) Notes from above ahadiths. Najd is neither blessed nor a good place but one of Fitna(Tribulations) and Evil in the direction of East. Najd has been deprived of the prayers of the Holy Prophet (Sall ALLAH Hu Alaihe Wasallam) and therefore Najd has the seal of misery and misfortune and hoping for any good from there is going against the Will of Allah. The Horns of Shaitan arise from here. It's a birthplace of Turmoil and Dissension.

 The followers of shayateen are rude as they lack mercy. Iraq cannot be interpreted as Najd and it is well known that no expedition was undertaken to Iraq during prophets time. Infact many expeditions were carried in Najd by Prophet himself. Many Ulemas have proved that najd of saudi arabia was already existant during the time of Prophet Mohammed (sallal-lahu-alyhi-wasallam). Iraq wasn't conquered untile the rule of Abu Bakr Siddiq, so there was no one from Iraq when Muhammed (sallal-lahu-alyhi-wasallam) refused to pray for najd. Their followers recite Quran in deceptively attractive voices but it doesn't go down their throats, meaning the noor of quran do not enter their hearts. They will dart out of Deen-e-Islam, like an arrow darts out, signifying that they will never return to the true path. Heads will be shaven. They will side ad-Dajjal It is clear that these killers of Muslim will be from the Region of Najd , from the tribe of Bani Tamim (prophet made both the prohecy) and they would recite quran, but will not go below their throat, it means they will SHOW OFF in their ibadah and would consider muslims as inferior to them. If one does a simple analysis of history you will find that there was only one such man upon whom all this fits with no doubt. This man was IBN ABDUL WAHAB NAJDI AL TAMIMI. Ibn 'Abd al-Wahhab belonged to the Bani Tamim tribe. He was born in Uyayna village near the town of Huraimila in the Najd Desert in 1111 A.H. (1699) and died in 1206 (1792). Zul Khuwaisra - the man who showed so much disrespect to the Prophet (Sallal Laahu Alaihi Wasallam) was from the tribe of Bani Tamim. The Prophet (Sallal Laahu Alaihi Wasallam) foretold that the Wahhabi group who will cause much fitna, will be the off-springs of the above Munaafiq. Allama Dahlaan, the celebrated Historian of our era writes: "Zul Khuwaira was of the Banu Tamim tribe and so was Ibne Abdul Wahab Najdi." (Addarus Sunniah, pp/51). These Ahadith certainly do not fit the Kharajees because they were not the off-springs of Bani Tamim.

The Beloved Prophet (Sall ALLAH Hu Alaihe Wasallam) clearly distinguished between Najd and Iraq as we study regarding their Miqat Points for Hajj or Umrah. Abu Zubair heard Jabir b. 'Abdullah (Allah be pleased with them) as saying as he was asked about (the place for entering upon the) state of Ihram: I heard (and I think he carried it directly to the Apostle of Allah) him saying:

For the people of Medina Dhu'l-Hulaifa is the place for entering upon the state of Ihram, and for (the people coming through the other way, i. e. Syria) it is Juhfa; for the people of Iraq it is Dhat al-'Irq; for the people of najd it is Qarn (al-Manazil) and for the people of Yemen it is Yalamlam. (Sahih Muslim Book #007, Hadith #2666) There are numerous other ahadiths which confirm the Miqat Point for Najd as Qarn (al-Manazil). Let us see them through a map.

Dhu'l-Hulayfah: This miqat is about 9 kilometers from Madinah and about 450 kilometers from Makkah. Dhu'l-Hulayfah is the miqat for those who live in Madinah and for those who approach Makkah from that direction. Juhfah: This miqat is about 190 kilometers to the northwest of Makkah. This is the miqat for the people who come from the direction of Syria. Qarn al-Manazil: This miqat is a hilly place about 90 kilometers to the east of Makkah. This is the miqat for the people of Nejd or for those coming from that direction. Dhat Irq: This miqat is about 85 kilometers towards the northeast side of Makkah. This is the miqat for the people of Iran, Iraq and for those coming from that direction. Yalamlam: This miqat is a hilly area about 50 kilometers to the southeast of Makkah. This is the miqat for the people of Yemen and others coming from that direction. It is the miqat for many of the pilgrims from China, Japan, India, Pakistan who come by ship. This clearly shows had Najd and Iraq been the same place, they would had the same miqat points. However they different for Najd and Iraq. A Wahhabi can roll upside down but they will never be able to prove the words of our Beloved Prophet (Sall ALLAH Hu Alaihe Wasallam) as lies. He clearly distinguished between Iraq and Najd by choosing separate miqat points.

The above information of Miqat Points is from the Ministry of Saudi Arabia for Hajj. http://www.hajinformation.com/main/e101.htm

There is no more reason to complicate or turning it into topic of sectarian debate. I ask any Wahhabi I will accept Najd and Iraq as same place, if they will prove their miqat points to be same. Ali, now don't run from here.

Ashab As-Suffa

It was when the Qiblah was not yet changed to the Kaaba. A shade and a shelter were built from date branches next to the northern wall of the Masjid anNabawi. This was named suffa. Muslims staying there were therefore named Ashab as -Suffa (Suffa Companions). These companions who stayed at the suffa of the Masjid had neither a house, a tribe, relatives nor anything else in Medina. They had a life away from their family, free from worldly issues and troubles and totally self-sacrificing. They learned the Quran and listened to the Honorable Messengers preaches and lessons. They were fasting most of the time. This blessed group of people, who spent their time at the presence of the Supreme Messenger, was always inspired by the Prophet. They were self-sacrificing, eager-to-learn students who devoted themselves to the Honorable Messengers school for the sake of Allah. Teachers appointed by the Prophet would teach them the Quran. Those who completed their studies were sent to Muslim tribes in order to teach them the Quran and the sunnah of the Messenger of Allah. In this sense, they were called qurra (readers). Therefore, suffa was called Dar al-Qurra (House of the Quran Readers). These unique companions, whose number was about four hundred or five hundred and who had a moderate yet enlightened life, were an army of knowledge. Although they devoted all their time to learn the Quran and the sunnah of the Messenger of Allah, they took part in battles when necessary as well. The ones who got married would leave the suffa but others would join to take their place. These unique companions were occupied neither with trade nor craft. Their living was provided by the Supreme Messenger and wealthy companions. Hazrat Abu Huraira, who was one of the

outstanding students at suffa, expressed this situation very well in response to those who found the fact that he narrated a lot of hadiths strange: Do not find that I have narrated too many hadiths strange! As our immigrant brothers were occupied with trade in bazaar and Ansar brothers with agriculture in gardens and fields, Abu Huraira was memorizing the Prophets blessed advices. (1) The Prophets Close Relationship with Ashab as-Suffa The Supreme Messenger was closely interested in both education and needs of Ashab as-Suffa. He always sat with them, talking with them and listening to their needs. And sometimes he reminded them that their studies are important and blessed to the utmost degree, saying to them: If you knew what is being prepared for you in the Hereafter, you would like your poverty and needs to increase! (2) The Honorable Messenger himself tried to meet their needs. When necessary, he would put his households needs on the back burner. Once, when Hazrat Fatima asked for a maid, complaining about how dreadful it was to grind flour with hand-mill, the Prophet answered his dear daughter: My daughter, what are you saying? I have not been able to prepare Ahl as-Suffas needs yet! (3) One day, he was with the Ashab as-Suffa to examine their situation. He saw their poverty, troubles they were going through and consoled them saying: O Ashab as-Suffa! Good tidings to you! Whoever meets me as content with a situation and condition like yours s/he is in; s/he is one of my dear fellows! (4) The Supreme Messenger would ask: Is it alms or gift? when he was given something. If they answered it is alms, he would give it to ashab as-suffa right away. If they answered it is a gift, he would accept it and give some of it to ashab as-suffa. The Prophet would never accept alms, but only gifts. One day, a man brought a plate of dates. He asked the man: Is it alms or gift? The man said it was alms and therefore the Prophet sent it to the ashab as-suffa right away. The Prophets grandson Hazrat Hassan was in front of the Prophet at that time. When he took a date from the plate and put it in his mouth, the Prophet reacted right away and took it out from his mouth. And then he said: We, Muhammad and his household, do not eat alms; alms is forbidden to us! (5) Moreover, it is said that the Quranic verse (Charity is) for those in need, who, in God's cause are restricted (from travel), and cannot move about in the land, seeking (for trade or work): the ignorant man thinks, because of their modesty, that they are free from want. Thou shall know them by their (unfailing) mark: They beg not importunately from the entire sundry. And whatever of good ye give, be assured God knoweth it well (6) was sent with reference to the ashab as-suffa. (7)

They would not Miss a Preach or Speech of the Prophet These unique companions, who devoted themselves totally to the path of Allah, would not miss any of the Supreme Prophets advice and speeches. They were always present there and would narrate the speeches to other companions by memorizing them. In this sense, ashab as-suffa had a unique service and job in preservation and narration of Islamic judgments. This great group of knowledge had an important role in the Qurans light reaching out to every corner of the world in a short time. Abu Huraira Narrates Abu Huraira, a good student of suffa, which was a foundation of knowledge, narrates an event about themselves: I was lying face down, because of starvation. And sometimes I tied a stone on my stomach. One day, I sat down on a path where people came and went. At that time, the Messenger of Allah was passing by. He understood my situation and called out to me: O Abu Huraira! Yes, o the Messenger of Allah! said I. Come on here! he said. We went together. He entered the house. I asked for permission to enter, too. They permitted and I entered. He found a jug full of milk. Where did this come from? Asked he. Such and such person gave it as a gift said they. Then, O Abu Huraira! Go to Ashab as-Suffa, tell them to come here! Ordered he. Ashab as-Suffa were guests of Islam. They had no family, no money and no house. When the Messenger of Allah was given a gift, he would share it between himself and them. He would send all of the alms which was given to him to be given to the ashab as-suffa and would not take anything from it for himself. I was upset because the Messenger of Allah invited ashab as-suffa. I was hoping to drink the whole milk in the jug myself and I would live by it for some time. I said to myself: I am a messenger. I will share the milk among the Suffa companions when they come. In this case, I knew no milk would be left for me. However, I had no other choice but follow the Messenger of Allahs order. I went and called them. They came and sat after being permitted. The Prophet (pbuh) said: Abu Huraira, take the jug and offer them milk

I took the jug and started to give them the milk. Each of them, one by one, took the jug and drank until he was full and then passed it to the next person. After the last Suffa companion drank, I gave the jug to the Messenger of Allah. He took it. There was only a little milk left inside. He raised his head and looked at me, smiling: Abu Huraira! He said. Yes, the Messenger of Allah, I said. Only you and I did not drink milk! said he. Yes, the Messenger of Allah, I said. Sit down and drink, he said. I sat down and drank. Drink some more, he said. I did. He insisted that I should drink more. More, more! he said. At last, I said: I swear by Allah who has sent you with the true religion that I am too full to drink any more! Then give met he jug, he said. I did. He gave thanks to Allah. Then he said the basmalah and drank the rest. (8)

1. Tajrid Translation, V.. 7, p. 47. 2. M. Hamdi Yazr, Hak Dini Kuran Dili, V. 2, p. 941. 3. Ibn Sad, Tabaqat, V. 8, p. 25. 4. M. Hamdi Yazr, ibid, V. 2, p. 941. 5. Muslim, Sahih, V. 3, p. 117. 6. Al-Baqara, 273. 7. M. Hamdi Yazr, ibid, V. 2, p. 940. 8. Bukhari, Sahih, V. 4, p. 89; Tirmidhi, Sunan, V. 4, p. 648-649.
Yazar:

Sufi Commentaries on the Qur'an in Classical Islam

Kristin Zahra Sands
Meeting the ever increasing interest in Islam and Sufism, this book is the first comprehensive study of Sufi Quranic commentaries and includes translations of many writings previously unavailable in English. It examines the shared hermeneutical assumptions of Sufi writers and the diversity in style of Sufi commentaries. Some of the assumptions analyzed are: * the Quran is a multi-layered and ambiguous text open to endless interpretation * the knowledge of deeper meanings of the Quran is attainable by means other than transmitted interpretations and rational thought * the self is dynamic, moving through states and stations which result in different interpretations at different times. The styles of Sufi commentaries are explored, which range from philosophical musings to popular preaching to literary narrative and poetry. Other commentaries from the classical period are also investigated to provide context in understanding Sufi approaches and exegetical styles.

Aliadrikni password for harunyahya.

Shadows of the Prophet: Martial Arts and Sufi Mysticism (Muslims in Global Societies Series Volume 2)

D.S. Farrer
This is the first in-depth study of the Malay martial art, silat, and the first ethnographic account of the Haqqani Islamic Sufi Order. Drawing on 12 years of research and practice in Malaysia, Singapore, and England, social anthropologist and martial arts expert D.S. Farrer considers Malay silat through the transnational Sufi silat group called Seni Silat Haqq, an off-shoot of the Haqqani-Naqshbandi Sufi Order. This account combines theories from the anthropology of art, embodiment, enchantment, and performance to show how war magic and warrior religion amalgamate in traditional Malay martial arts, where practitioners distance themselves from "becoming animal" or going into trance, preferring a practice of spontaneous bodily movement by summoning the power of Allah. Silat and Sufism are revealed through the social dramas of 40-day boot-camps where Malay and European practitioners endeavor to become shadows of the Prophet, only to have their faith tested through a ritual ordeal of boiling oil. The unseen realm and magical embodiment is further approached through an account of Malay deathscapes where moving through the patterns of silat summons the spirits of ancestral heroes. Those interested in Malaysia, Sufism, transnational Islam, and the study of religion, conversion, magic, sorcery, theatre and martial arts will find this book indispensable.

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Shia Kafir: They believe that Imams of Ahlulbait are higher in Status than earlier prophets

Details Parent Category: Projects Category: Are Shia Kafirs? Analysis of Nasibi Arguments Published on Tuesday, 07 August 2012 11:49 Written by Wilayat.Net

Answer to this question is this that:

1. The discussion of Statuses of Prophets is a Secondary discussion and it has

nothing to do with the Iman or Kufr. But the real base of Deen is to Believe in the Prophets. 2. There are many Traditions where Prophet (saw) told that these discussions of Statuses of different prophets is useless, in some traditions he (saw) didn't give himself preference over Moses (as), or preference over Younus (as). This also proves that Iman & Kufr are not based upon discussion of Fadail and Status, but this is the self made Sharia of Nasibies where they issue Fatwas on this bases. 3. And according to Sahih (authentic) Sunni Hadith, Prophet Muhammad (saw) himself gave preference to few people of Ummah over earlier prophets and told that their Fadail and Status will be so high that even prophets used to envy their Status.

4. And when Jesus (as) comes, he will pray behind Mahdi (as). This also proves

that Mahdi (as) is upon that Status where even prophet will envy his status. 5. And Fatima (Salam Allah Alaiha) is the leader of women in Paradise. Now even if some one consider Maryam (as) to be a prophet, but still her Status will be lower than Fatima (as). 6. And it is present in books of these same Takfiries, where they praised Umar so much that they made him even above Prophets. Let us begin with Allah's help. Amin.

Tradition: Some People of Muslim Ummah have such high Status that even earlier prophets would envy
Here is the tradition which breaks the back of these Takfiries, therefore they try to hide it:

Sunnan Abu Dawud (Online Link):

Translation: Umar narrated that Allah's Messenger said: Among the servants of Allah there will be those, who are not Prophets or martyrs, but whom the Prophets and the martyrs will envy, on account of their rank, on the Day of Resurrection. It was said: "Who are these, O Messenger of Allah?'' He said:(These are people who loved one another for the sake of Allah without any

other interest like money or kinship. Their faces will be light, upon platforms of light. They shall have no fear (on that Day) when fear shall come upon people. Nor shall they grieve when others grieve.) Then he recited: (Behold!! Verily, the Awliya' (friends and allies) of Allah, no fear shall come upon them nor shall they grieve.) (Qur'an 10:62) Al-Albani says about this hadith:

It is sahih. This hadith is also recorded in Musnad Ahmad 5/342, No. 22948 (Mu'sassat Qurtaba, Cairo). Shaykh Shu'ayb al-Arnaut says:

It is sahih, though it is from the hadith of Mu'adh ibn Jabal. The hadith has also been narrated through another chain from Abu Hurayrah in Musnad Abu Ya'la 10/495 No. 6110 (Dar al-Mamun lil Turath, Damascus). Its margin writer, Hasan Salim Asad states:

Its chain is sahih. Ibn Hibban has also included it in his Sahih 2/332 (Mu'sassat al-Risalat, Beirut, 2nd edition). Its margin writer, Shaykh Shu'ayb al-Arnaut states:

Its chain is sahih. Al-Haythami has recorded it in his Majma' al-Zawaid 10/77 (Dar al-Diyan lil Turath), through another chain from Amr ibn Ubsah. After citing it, he comments:

Al-Tabarani has recorded it and its narrators are trustworthy.

Imam al-Tirmidhi has recorded it in his Sunan 4/567 No. 2390 (Dar Ihya Turath alArabi), from another chain through Mu'adh ibn Jabal. He states:

The hadith has also been narrated by Abu Darda, Ibn Mas'ud, Ubadah ibn Samit, Abu Hurayrah and Abu Malik al-Ashtar. This shows that the hadith has come through several chains and through several Companions, and is thus authentic without doubt. Then Imam al-Tirmidhi adds: This hadith is hasan sahih. Imam al-Hakim has also narrated it in his al-Mustadrak 4/187 No. 7318 (Dar al-Kutub al-Alamiyah, 1st edition) from Ibn Umar. He states:

This hadith has a sahih chain, although al-Bukhari and Muslim have not recorded it. Shaykh Mubarakpoori in his Tuhfat al-Ahwazi 7/56 (Dar al-Kutub al-Alamiyah) states: ...

Translation: It has been narrated from Abu Darda, Ibn Mas'ud, Ubadah ibn Samit, Abu Malik alAshtar, and Abu Hurayrah. As for the report of Abu Darda, al-Tabarani has recorded it with a hasan chain. As for the report of Ibn Mas'ud, al-Tabarani has recorded it in al-Awsat. As for the report of Ubadah ibn Samit, Ahmad has recorded it with a sahih chain. And as for the report of Abu Malik al-Ashtar, Ahmad and Abu Ya'la have recorded it with a hasan chain, while al-Hakim says: its chain is sahih.

Various scholars of Tafsir have also recorded the hadith to interpret the verse stated above: 1. Tafsir al-Tabari 6/574 2. Tafsir Ibn Kathir 2/555 3. Tafsir Abu al-Saud 4/159-160 (Dar Ihya al-Turath al-Arabi) 4. Durr al-Manthur 4/372-373 (Dar al-Fekr, Beirut, 1993) 5. Zaad al-Masir 4/43 (Maktaba al-Islami, Beirut, 3rd edition) 6. Tafsir al-Tha'labi 1/297 and 2/184 Mu'sassat A'lami lil Matbu'at, Beirut) And others .... Therefore, this is a Sahih Traditon which is narrated through different chains. Moreover, this is also proved from this Tradition that it is obligatory to Believe in the previous Prohets, but the issue of their Status is a Secondary thing. But these Takfiries want to leave the Sunnah of Prophet (saw) and to follow their self made Sharia where they could issue fatwas of Kufr on bases of Statuses.

Shah Abdul Aziz: Abu Bakr, Umar, Uthman & Ali were created before Adam (as)
Now these Takfiries should not show the Double Standards & should declare Shah Abdul Aziz to be Kafir too while he is saying that Abu Bakr, Umar, Uthman & Ali were created before Hadhrat Adam (as).

Prophet (saw) prohibited to give him preference above Musa (as) or Younus (as)
We all know that Prophet Muhammad (saw) has a higher rank and no one could compete him. But Prophet Muhammad (saw) still never made is the Base of religion

and didn't told that any one not describing these Statuses correctly, he would go out of circle of Islam and becomes a Kafir.

Sahih Bukhari, Book 9, Volume 83, Hadith 52: Narrated Abu Said Al-Khudri: ...(Prophet Muhammad said): "Do not give me preference to other prophets, for the people will become unconscious on the Day of Resurrection and I will be the first to gain conscious, and behold, I will Find Moses holding one of the pillars of the Throne (of Allah). Then I will not know whether he has become conscious before me or he has been exempted because of his unconsciousness at the mountain (during his worldly life) which he received." In another traditon, Prophet (saw) ordered not to give him preference over Younus (as): Sahih Bukhari, Book 4, Volume 55, Hadith 627: Narrated Abu Huraira: The Prophet said, "None should say that I am better than Yunus bin Matta."

Sunni Alim Aalusi: Fatima (as) is Afdhal (have preference over) Maryam (as), even if Maryam is to be considered a messenger
Mehmood Aalusi (famous Sunni Alim) wrote in his Aqeedah in book Roh alMa'ani, volume 3, page 155 (Online Link):
" "

Translation: This Belief [i.e. Fatima is Afdhal than Maryam] has also been accepted by Abu Jaffar Radhi Allaho Anho. And this belief is also famous among Imams of Ahlulbait. And this is the same belief, from which I am convinced i.e. Fatima is the best woman among all previous and all coming women, she is the part of Rasool

Allah (saw). There are also other arguments for her being the best and even if we accept that Maryam (as) was a messenger, still Fatima (as) remain Afdhal than her

Sun never rose upon any one better than Abu Bakr & also Umar
The Sunni website www.islamicweb.com writes while praising Abu Bakr (online Link): The sun never rose nor set over anyone better than Abu Bakr. Reference: Narrated from Abu al-Darda by al-Tabarani and Ibn `Asakir with a fair chain as stated in Kanz al-`Ummal. The complete hadith states that the Prophet said to Abu alDarda: Do not walk in front of your better Verily, Abu Bakr is the best of those upon whom the sun rose or set

Al-Hakim Al-Nisaburi (in his book AI-Mustadrak, part 3, page 84), reported that UbayyIbn Ka'b said the following: "I heard the Messenger of God saying: The first one the Almighty will embrace on the Day of Judgement is 'Umar. The first one the Lord will shake hands with will be 'Umar, and the first one the Almighty takes by His hand and admits to paradise is 'Umar." andAl-Hakim said "This hadith is authentic." (AI-Mustadrak, part 3, page 90). If the sun never rose on a man better than 'Umar, it means that 'Umar was not less thanany of the Prophets of God including their highest, Muhammad Ibn Abdullah (naudobillah).

Shah Walli Ullah: Abu Bakr and Umar and Uthman and Ali was created one thausand years before Adam (as) and other Prophets
He is very famous Sunni Alim of Indian Sun-Continent. He recorded a tradition of Prophet that Abu Bakr, Umar, Uthman and Ali were created one thousand years before Adam (as) and other Prophets. Then he brings another tradition to support the first one.

Allahumma Sallay Allah Muhammad wa Aale Muhammad. PS: Jesus (as) will pray behind Imam al-Mahdi.

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NUMEROLOGICAL CALCULATIONS (ABJAD) IN THE QUR'AN Every letter in the Arabic alphabet has a numerical (gematrical) value. In other words, in Arabic every letter stands for a number. A number of calculations can be made from this basis. These are referred to as numerological (abjad) calculations or "hisab al-jumal."239 Muslims who took advantage of the fact that every letter of the alphabet represents a number have used this in a number of fields. Ilm'ul Jafr is one of these.

Jafr is the science of foretelling what is likely to happen in the future. One of the methods employed by people who engage in this is to compare symbolic forms and letters' numerological values. The main difference between "abjad" and "jafr" methods is that the former refers to what has already taken place and the latter to what is likely to take place in the future.240 This method of calculation is a form of writing which goes back several centuries and which was widely used before the revelation of the Qur'an. Everything which happened in Arab history was written down by attributing numerical values to letters thus the date of every event was recorded. These dates were obtained by adding up the particular numerical values of every letter employed. When certain verses of the Qur'an are examined in the light of the "abjad" method, we see that a number of dates emerge which are fully in accordance with the meanings of those verses. When we see that things referred to in these verses actually happened on the dates obtained by this method, we understand that there is a secret

indication regarding those events in the verses. (Allah knows best.) The 1969 Moon Landing is Indicated in the Qur'an

The Hour has drawn near and the moon has split. (Qur'an, 54:1) The Arabic word "inshaqqa" (split) used in the above verse is derived from the word "shaqqa," which can also be used to mean "causing something to rise, ploughing or digging the soil":

We pour down plentiful water, then split the earth into furrows. Then We make grain grow in it, and grapes and herbs and olives and dates and luxuriant gardens and orchards and meadows. (Qur'an, 80:25-31) As we can see, the word "shaqqa" in the above verse is not being used in the sense of "dividing into two" but of "slicing through the soil, reaping various crops." When evaluated in this sense, the meaning of the word "shaqqa" in the expression "the moon has split" (Qur'an, 54:1) can also be seen to be referring to the 1969 moon landing and the studies performed on the moon land. (Allah knows best.) In fact, there is another very important indication here: Some of the "abjad" values of certain words in this verse in Surat al-Qamar also point to the figure 1969. One important point which needs to be stressed in this method of calculation is the likelihood of producing very large or irrelevant numbers. Despite the probability of a relevant number emerging being exceedingly small, it is striking that such a clear figure should result. The Hour [has drawn near] and the moon has split.

Hijri: 1390, Gregorian: 1969 In 1969, American astronauts carried out research on the Moon, dug the soil up with various pieces of equipment, split it and carried specimens back to Earth. We must, however, make it clear that the splitting of the Moon is of course one of the miracles given to our Prophet (saas) by Allah. This miracle is revealed thus in a hadith: The people of Mecca asked Allah's Apostle to show them a miracle. So he showed them the moon split in two halves between which they saw the Hiram' mountain. (Sahih Bukhari) The above miracle is the splitting of the Moon revealed in the verse. However, since the Qur'an is a Book that addresses all times, one may think of this verse as referring to the exploration of the Moon in our own day. (Allah knows best.)

239. Ismail Yakit, Trk-Islam Kltrnde Ebced Hesabi ve Tarih Dsrme (Abjad Calculation and Date Deduction in Turkish-Islamic Culture), 36. 240. Yakit, Trk-Islam Kltrnde Ebced Hesabi ve Tarih Dsrme, 56.