Tuesday, December 21, 2010




Aslamo alaikum....
    we are the people who loves Aulia (Friends of Allah) and seek wasila, we also follow certain things that carried by these people and their family or followers past many centuries which are based on Qur'an and Hadis.Even followed by the companions of Prophet Muhammad (Swallalaho alaihwassalm). Things like Nazr-Niyaz, Fatiha- Khani, Shab'e daari, Isaal-e- sawaab, Taweez and many more. As you all must know that my Father is a Sheikh and also gives Amulets or Taweez. Many people Come to me with this question how is it Islamic? So i tried to gather information and now after a busy and hectic search and schedule because of Ashu'ra, I'm writing it here for many who don't know about this or many who has this question in their minds. That its just a fashion or any absurd thing in Islam.

The definition of a ta'wiz is simply, "a written du'a from the Qur'an or ahadith, and is for the one who cannot read or has not memorized that particular du'a. It is written on a piece of paper and is worn around the neck".

We, the Ahl as-Sunna, believe that to wear a ta'wiz around the neck is permissible if the du'a' contained in it is written from the Qur'an or ahadith. Prophet Muhammad (may Allah bless him and grant him peace) used to recite du'a' and then blow onto the sick person. The Companions of the Prophet (may Allah bless him and grant him peace) also did this and they wrote the du'a' on a piece of paper and placed it around the neck of a person if they could not read it. Of course, the du'a's from the Qur'an and ahadith have the power to heal the sick. Some people say that if you wear the ta'wiz you are committing shirk, but we shall prove, with the help of Allah, that it is permissible to wear a ta'wiz.

The Qur'an Has the Power of Healing

Allah Most High says in the Qur'an:

"...We send down in Qur'an that which is a healing and a mercy to the believers..."

                                                                                                      [Sura Banu Isra'il, verse 82]

Qadi Shawkani writes,
"If the Qur'an's du'a's are recited and blown on the sick, they will be cured. When the non-believers recite the Qur'an, their blasphemic disease will be cured" [Tafsir Fath al-Qadir, under Sura Bani Isra'il, verse 82]
Proof of Wearing the ta'wiz

Hafiz Ibn Kathir and Qadi Shawkani write:

"Amr ibn Shu'aib (may Allah be pleased with him) said that 'Rasulu'llah(may Allah bless him and grant him peace) taught my father and grandfather a du'a which we would read before going to sleep, to protect us from fear and anguish.We told our elder children to recite this du'a before going to sleep as well.But for those children who were not yet literate, we would write it and then put it around their necks"

[Musnad Ahmad ibn Hanbal vol.2; Abu Dawud, in 'Chapter of Medicine'; Tafsir Ibn Kathir, under Sura al-Mu'minun, verse 97; and Qadi Shawkani, Fath al-Qadir, under the same verse]

It is Permissible to Read Du'a and Blow Upon the Sick

Imam al-Bukhari and Imam Muslim write:
"When a person who was sick or in some distress they would go to the Prophet (may Allah bless him and grant him peace) who would then place his hand on the area of pain and recite a du'a' and then blow onto him"

                                                                                                          [Bukhari; Muslim, Chapter of Tibb]

Imam Muslim writes:

"When the Prophet (may Allah bless him and grant him peace) was ill for the last time, Angel Jibril (peace be upon him) came and recited du'a' and blew on to the Prophet (may Allah bless him and grant him peace)"

                                                                                                                        [Muslim, Chapter of Tibb]

Imam Muslim writes:

" 'A'isha (may Allah be pleased with her) relates that when the Prophet (may Allah bless him and grant him peace) was ill for the last time, she recited Sura al-Falaq and Sura an-Nas and then blew on to the Prophet's (may Allah bless him and grant him peace) hands. The Prophet then blew this onto his own face and body because his hands had more blessing then 'A'isha's (may Allah be pleased with her)"

                                                                                                    [Muslim, Chapter of Tibb]

From the above narrations, it proves that to blow after reciting du'a's onto the sick is Sunna and the more pious the person is, the more healing power he has because he is blessed more than the ess pious.

Hafiz Ibn Taymiyya writes:

"It is permissible to [to recite du'a's and then] blow upon the sick in Islam, but the words must be from the Qur'an or ahadith. If the words are not, then it is not permissible"

                                                          [Ibn Taymiyya, At-Tawassul, Chapter on Blowing onto the Sick]


Q) Some people ask, 'How is it allowed to blow dua's onto the sick when some ahadith say this is forbidden?'

A) Allama Sa'idi has written the answer to this question in great detail; he has also included the opinion of all the other great scholars, and we will present this here.

Allama Sa'idi writes:

"Imam an-Nawawi in Sharh Muslim states: 'There are two types of ahadith concerning blowing. [reciting a du'a and then blowing onto a person]. One of the types is transmitted in Bukhari: 'There will be people who will enter Paradise without any questioning, who have never been blown upon.' Imam Muslim has also recorded a hadith in support of those who do not ask to be blown upon. Imam Bukhari in the chapter on Tibb [Medicine] has written du'as that our Prophet (may Allah bless him and grant him peace) recited when doing damm [reciting a du'a and then blowing onto a person]. Imam Muslim states in 'The Chapter on Virtues of the Prophet (may Allah bless him and grant him peace)' that: "When our Prophet (may Allah bless him and grant him peace) was ill, the Angel Jibril came to him and performed the blowing." The above types of ahadith apparently seem to contradict each other but in reality there is no contradiction.

"The former type of hadith refers to the prohibition of having read something that is not from the Qur'an and Sunna [i.e.something that has pictures, diagrams or words not from the Qur'an or Sunna] and then blow upon someone. The latter types of ahadith which permit damm refer to those kalimat [words or verses] which have been taught by the Prophet (may Allah bless him and grant him peace)"

                                                         [Allama Sa'idi, Sharh Sahih Muslim, Chapter of Tibb]

In the same way as above there are two types of ahadith concerning ta'wiz. There are many narrations that forbid the use of ta'wiz and also many permitting their use.
 Imam al-Qurtubi wrote in detail about both types of ahadith concerning ta'wiz:

"The ta'wiz that are forbidden are those ta'wiz from the Time of Ignorance - those which are satanic and contain an element of shirk [mantar, voodoo and magic, etc.]. The ta'wiz, which are permitted are those written with du'as evidently from Qur'an and ahadith only"

                                                                       [al-Qurtubi, at-Tadhkirat, chapter on 'Ta'wiz']

Here are the narrations which show the permission for one to wear a ta'wiz around one's neck:

Allama Alusi al-Hanafi, in his Tafsir of the Qur'an, writes:

"According to Imam Malik 'It is permitted to put around the neck the ta'wiz written with the name of Allah.' Imam Baqir also stated that it is permitted to put such a ta'wiz around the neck of a child"

                                                        [Ruh al-Mani, chapter 15, under Sura al-Mu'minun, verse 97]

Allama Shami al-Hanafi writes:"It is permitted to write a ta'wiz and put it around the neck... It would be better if a person recites the du'as taught by the Prophet (may Allah bless him and grant him peace). But if a person cannot read or is too young to recite then it is permitted for that person to put it around the neck"

                                  [Rad al-Mukhtar, chapter on 'Qira'at'; Sa'idi, Sharh Sahih Muslim, Chapter on Tibb]

To conclude, it can be said that those verses that oppose the Qur'an, Shari'a, or the Sunna are forbidden to read and also forbidden to put around the neck.But as for the du'as and verses from the Qur'an and Sunna it is permitted to be written and put around the neck of a small child, illiterate or a sick person.

Monday, December 6, 2010


Aslamo alaikum...
 Its my duty to write and put the real facts and literature for the people who are Believers, faithians and Salik (spiritual traveller) about one of the most important thing that is 'remainings of Prophets, Wali, Sufis and Buzurgs'. So today I'm simply taking an article from a source to put the right view for relics, according to Qur'an and Hadiths.

It has been the practice of the Muslims of every period in history to show utmost respect to preserve Tabarukaat (Islamic Relics). To show respect and veneration of Islamic Relics, to gain blessings from them, to utilise them as a means for gaining victory, and to keep them near at the time of problems, or during any illness, or to steer away hardships, is not a new custom as some believe.

This argument is supported by the teachings of the Holy Quran. It is also proven form the books of Ahadith that the Companions of Sayyiduna Rasulullah (sallal laahu alaihi wasallam) used to gain blessings from the blessed relics of Sayyiduna Rasulullah (sallal laahu alaihi wasallam). They also used the Tabarukaats as a means of having their prayers accepted.

Volumes can be written concerning the respect and honour that should be accorded to Islamic Relics and this little booklet cannot fully serve that purpose. The author has placed a few facts before the readers in order that the beliefs of the true believers be reinforced and that their Imaan and practices be increased.

For those people of corrupt perceptions and wicked hearts who say that Tabarukaats are Bid'at (Innovation) and that they are Haraam (Prohibited), and are who opposed to the blessings that can be gained from the religious relics and blessed belongings, let this book serve as exposing their falsehood and as a means of correcting themselves.



Bismillah Hir Rahmaan Nir Raheem

Nahmadahu Wa Nusalli A'la Rasoolihil Kareem

Almighty Allah says in the Holy Quran:"And make the standing place of Ebrahim, the place of Salaah." (Sura Baqara)

In this verse, the command for Salaah to be performed at the place of "Muqaam-e-Ebrahim" was given. The question is: From the entire area of the Haram, why has the spot of "Muqaam-e-Ebrahim" received such a high distinction?

It has been stated in the famous and authentic books of Tafseer that: "Muqaam-e-Ebrahim is that stone wherein is the impression of the footprint of Hadrat Ebrahim (alaihis salaam). Muqaam-e-Ebrahim is that stone on which Hadrat Ebrahim (alaihis salaam) stood and built the Holy Kaaba." (Jalaalain)

This one single stone which has been associated to Hazrat Ebrahim (alaihis salaam) has become so blessed that after making the Tawaaf of the Holy Kaaba, it is greater to read two Rakaats Salaah at that place than any other place. Almighty Allah has made it one of His tokens (signs). It is stated that: "Verily the very first house which was selected for the people, is that which is in Makkah. It is a blessed one and one that shows the path to the entire world. In is clear signs, the standing stone of Hazrat Ebrahim (alaihis salaam)." (Sura Nisa)

Commenting on the above verse of the Holy Quran, Hazrat Mujahid (radi Allahu anhu), the exalted student of Hazrat Abdullah ibn Abbas (radi Allahu anhu) says, "For the impression of both the blessed feet of Hazrat Ebrahim (alaihis salaam) to be imprinted on the stone, is a clear sign." (Ibn Jareer; Ibnil Munzir)

For a stone that has been related to Hazrat Ebrahim (alaihis salaam), for that stone to become (part of) a verse of the Holy Quran and also a spot for the performance of Salaah, and for it to be protected for so many centuries is the proof of the excellence of that stone - that those objects which are associated to the beloved servants of Almighty Allah become blessed and religious relics! They should be respected and also preserved.

"The Prophet of Bani Israeel (Shamwail alaihis salaam) said to them: The sign of Taloots Kingship is this that a trunk from your Creator will come towards you in which there will be tranquillity of the hearts, and a few preserved objects from the belongings of respected Moosa and respected Haroon. This will be brought by the Angels. Verily in it for you is a great sign if you keep faith." (Sura Baqara)

This trunk contained belongings and relics such as the Aasa (Staff) and Na'lain Shareef (Blessed Sandal) of Hazrat Moosa (alaihis salaam); the Imaama (Turban) of Hazrat Haaroon (alaihis salaam); the ring of Hazrat Sulaiman (alaihis salaam); a few Scripts of the Tauraat, and many other Tabarukaats. It was through the blessings of these relics that the Bani Israeel, when fighting any battle, would place the trunk before them, and would become victorious and conquer their enemies. The books of Tafseer record that they used the trunk for all their needs, to fulfil whatever they wished for and as mediation.

"Those relics were the Sandal and Staff of Hazrat Moosa (alaihis salaam), and the Turban of Hazrat Haroon (alaihis salaam) and a few pieces of Mun (Food from the skies) that used to come to the People of Israeel, and a few pieces of scriptures." (Jalaalain)

"Those relics were portions of scriptures, the Staff (stick of Jannat) of Moosa (alaihis salaam), his clothing, his Sandals, the Turban of Hazrat Haroon (alaihis salaam), some of the Tauraat, the ring of Hazrat Sulaiman (alaihis salaam) and a few pieces of Mun (Food from the skies)." (Roohul Bayaan, Vol. 1, pg. 386)

The proof that the Bani Israeel kept this trunk before them in times of war, that they asked through its mediation and for victory over their enemies is present in the books of Tafseer. It has been stated: "The Bani Israeel used to ask, through the mediation of this trunk, for victory over their enemies. They used to place it in front of them in a battle, and this used to give them tranquillity." (Jalaalain)

In has also been stated: "When the Bani Israeel used to present themselves in battle, then they used to keep that trunk in front of them and they used to ask for victory over their enemies through it's mediation." (Roohul Bayaan, Vol. 1, page 385)

From these clarifications, we learn that it is necessary to respect and honour the relics and belongings of the pious servants. It is through their blessings that victory is gained over the enemies, prayers are accepted and needs are fulfilled. By respecting and honouring the blessed belongings, one gains blessings and great benefit. By disrespecting and insulting these blessed relics, one is faced with many problems, sickness begin to spread, and destruction and devastation occurs.

The clear proof of this is that when Imaaqa stole the sacred trunk from the Bani Israeel and began to show disrespect and insult towards it, they became engulfed in all types of illnesses and all five of their villages were destroyed. It is recorded that: "When the Bani Israeel showed disobedience and began causing turmoil, Almighty Allah appointed Imaaqa over them. They became victorious over the Bani Israeel and took the trunk away form them. They kept it in the toilet area. When Almighty Allah intended to make Taaloot the King, then Almighty Allah sent problems on Imaaqa to this extent that any person who urinated near the trunk got piles, and five towns and their population were destroyed. The Kaafirs then knew that all this destruction was being caused through the disrespect of the Trunk. Thus, they took the trunk out of their locality. (Roohul Bayaan, Vol. 1, page 385)

We learn from this incident of the destruction and problems of Imaaqa, that showing disrespect and insult to the blessed belongings of the pious servants leads to destruction.

It is also evident that to respect, honour, show respect and use these blessed belongings as mediation is the sign of the believers. To show disrespect and insult to these blessed relics is a sign of being misled.

"Take this shirt of mine and place it on my fathers face and his eyesight will be regained." (Sura Yusuf)

In Cairo, Hazrat Yusuf (alaihis salaam) asked his brothers concerning the condition of his father, Hazrat Yaqoob (alaihis salaam). They replied that he cries much in the loss of Hazrat Yusuf (alaihis salaam) and that he cannot see any more. When Hazrat Yusuf (alaihis salaam) heard this, he instructed his brothers to take his Kurta (shirt) and place it on his father's face. This will enable him to see. When his brothers took the shirt and placed in on the face of Hazrat Yaqoob (alaihis salaam), he immediately regained his eyesight. Almighty Allah says: "And when the person with glad tidings arrived, he placed the Kurta (shirt) on the face of Yaqoob, immediately his eyes turned (he began to see)." (Sura Yusuf)

The shirt that Hazrat Yusuf (alaihis salaam) gave to his brothers was also from the belongings of Hazrat Ebrahim (alaihis salaam). Hazrat Ebrahim (alaihis salaam) used the very same shirt to confront Namrud. It was this same shirt that reached Hazrat Yaqoob (alaihis salaam).

Hazrat Yaqoob (alaihis salaam) later made the shirt into a Ta'weez and placed it around the neck of Hazrat Yusuf (alaihis salaam) as a protection against evil sight, and other things. This is evident in "Tafseer-e-Jalaalain", "Tafseer-e-Saawi" and other books.

"And that shirt belonged to Hazrat Ebrahim (alaihis salaam) which he wore at the time when he was put into the fire. It was also around the neck of Hazrat Yusuf (alaihis salaam) when he was thrown into the well." (Jalaalain)

"That shirt was by Hazrat Ebrahim (alaihis salaam). When he passed away, Hazrat Yaqoob (alaihis salaam) then received it. He placed the shirt in a silver cover, lengthened the top and placed it around the neck of Hazrat Yusuf (alaihis salaam) for the protection from evil sight. When he was thrown bare into the deep well, then Jibraeel (alaihis salaam) came and removed the shirt from the Ta'weez and dressed him in it." (Tafseer Saawi, Vol. 2, page 258)

Sayyiduna Ebrahim Khaleelullah's (alaihis salaam) shirt passing from one Nabi to another Nabi, it being placed as a Ta'weez around the neck of Hazrat Yusuf (alaihis salaam), for it to be used for the regaining of sight, and for Hazrat Yusuf (alaihis salaam) to send the Kurta to his father, Hazrat Yaqoob (alaihis salaam), is clear proof that to preserve the Tabarukaat of the pious servants, to show respect and honour towards it, to keep it for the cure of illnesses, etc. is not only permissible, but is the manner of the Ambiya (alaihimus salaam).


There are many Ahadith Shareef concerning Tabarukaat that cannot be included in this booklet. From these (Hadith), a few are being quoted to prove our position:

(1) It has been narrated from Hazrat Anas (radi Allahu anhu) that the Holy Prophet (sallal laahu alaihi wasallam) summoned a barber to remove the right-hand side of his hair. He then called Hazrat Abu Talha Ansaari (radi Allahu anhu) and gave all the hair to him. He then commanded the left-hand side of his hair to be removed and gave it to Hazrat Abu Talha (radi Allahu anhu), saying, "Distribute it amongst the people." (Bukhari; Muslim)

Commenting on this Hadith, Imam-e-Ajal Abu Zakariyyah Nawawi Shaafa'i (radi Allahu anhu) states: "From this Hadith it has been proven that to take blessings from the blessed hair of the Holy Prophet (sallal laahu alaihi wasallam) and to keep it with you is permissible." (Muslim, Vol. 1, page 421)

The command of the Holy Prophet (sallal laahu alaihi wasallam) to distribute the hair among the Sahaba-e-Kiraam is evident that Tabarukaat are objects of benefit and blessings. Whoever receives this will become prosperous.

(2) Hazrat Anas bin Maalik (radi Allahu anhu) also narrates that when Rasulullah (sallal laahu alaihi wasallam) used to perform his morning prayer, the servants of Madinatul Munawwarah used to come with dishes full of water. Huzoor (sallal laahu alaihi wasallam) used to dip his blessed fingers in whichever dish that was placed before him. (Muslim - Vol 2 - Page 256)

(3) Hazrat Anas (radi allahu anhu) states: "I saw that the barber was shaving the blessed head of Rasulullah (sallal laahu alaihi wasallam). The Sahaba-e-Kiraam were moving in circles around the Prophet (sallal laahu alaihi wasallam) with the intention that should any hair fall, then it will fall in one of their hands." (Muslim, Vol. 2, page 256)

Concerning both the above mentioned Ahadith, Hazrat Imam Nawawi (radi Allahu anhu) states: "In this, there is explanation of gaining blessing from the relics of pious people. The habit and manners of Sahaba-e-Kiraam shows that they used to gain blessings from the possessions of Rasulullah (sallal laahu alaihi wasallam). They used to place the hands of Huzoor (sallal laahu alaihi wasallam) and gain blessings from it. They used to gain blessings from his blessed hair. They showed such respected and excellence to it that before one hair would fall anywhere, it would fall into the hands of the person in that position." (Sharah Muslim, Vol. 2, page 256)

From this it can be learnt that to be the first in gaining any blessings, showing utmost respect and honour, and to gain benefit and blessings from it is not an innovation, but it is the Madhab and way of the Sahaba-e-Kiraam (radi Allahu anhumul ajma'in).

Hazrat Abu Juhaifa (radi Allahu Anhu) states: "During intense heat, Nabi (sallal laahu alaihi wasallam) came to us. Wudhu water was presented in his respected court. Huzoor (sallal laahu alaihi wasallam) performed his Wudhu and the Sahaba took the Wudhu water and rubbed it on themselves." (Bukhari, Vol. 1, page 31)

In connection with this Hadith, Hazrat Imam Ahmad bin Muhammad Qistilaani (radi Allahu anhu) states: "To acquire blessings from anything that touches the blessed bodies of pious people is proven from this hadith." (Irshaadus Saari; Sharah Sahih Bukhari)

In the explanation of this hadith, Hazrat Badrud'deen A'ini (radi Allahu anhu) states: "In this Hadith, the proof is to gain blessings from the Tabarukaat of the pious Servants." (A'ini, Vol. 1, page 823)

"When the Prophet (sallal laahu alaihi wasallam) used to perform Wudhu, the Sahaba used to rush for the water in such a manner that it would seem as if they are at the verge of struggling with one another." (Bukhari Shareef, Vol. 1, page 31)

We realise from this Hadith that the Sahaba-e-Kiraam (radi Allahu anhumul ajma'in) used to regard the water of Rasulullah (sallal laahu alaihi wasallam) to be more important than their lives. They would try their best to obtain it and to gain its blessings. They used to rub this blessed water on their bodies and face. Those who did not get this water used to take the wetness from the hands of the other Sahaba and rub it on themselves. By the Prophet (sallal laahu alaihi wasallam) not stopping this action is clear evidence that anything which touched the hand of Rasulullah (sallal laahu alaihi wasallam) became blessed.

Hazrat Utbaan bin Maalik Ansari (radi Allahu anhu) once said in the blessed court of Rasulullah (sallal laahu alaihi wasallam): "Ya Rasulallah (sallal laahu alaihi wasallam)! It is my desire that Huzoor (sallal laahu alaihi wasallam) blesses the home of this humble servant with his presence, and perform Salaah in my home so that I may set this spot for my Salaah."

Hazrat Utbaan (radi Allahu anhu) further states: "Huzoor (sallal laahu alaihi wasallam) then came to my humble home. Hazrat Abu Bakr Siddique (radi Allahu anhu) was with the Prophet (sallal laahu alaihi wasallam). The sun was already high. Rasulullah (sallal laahu alaihi wasallam) requested permission to enter the house. This servant granted permission to enter. On entering the house, Huzoor (sallal laahu alaihi wasallam) said, 'Which spot in your house do you desire that I may perform Salaah?' I then pointed to one corner of the house. Huzoor (sallal laahu alaihi wasallam) stood there and made Takbeer. We made our Safs and Huzoor (sallal laahu alaihi wasallam) performed two Rakaats Salaah and turned Salaam." (Bukhari Shareef)

Note! The Aqida and the Imaan of the Sahaba-e-Kiraam (radi Allahu anhumul Ajma'in) was that the place where Huzoor (sallal laahu alaihi wasallam presents himself, even that place becomes full of blessings and goodness. For Rasulullah (sallal laahu alaihi wasallam) to accept the request and grace the home of the Sahaba by presenting himself there is proof enough that this is an action which is permissible and desirable.Imam Ibn Hajr Asqilani (radi Allahu anhu) has stated in the commentary of this Hadith that, "From this Hadith, it is certified that those places where Huzoor (salall laahu alaihi wasallam) performed Namaaz or on that ground on which he kept his blessed feet, it is of such a status that blessings may be gained from it." (Fathul Baari; Sharah Sahih Bukhari)

In the commentary of this Hadith, Hazrat Imam Nawawi (radi Allahu anhu) states: "To gain blessings from the Saints and their belongings, to perform Salaah where the pious people keep there feet, and to ask them to make anything blessed, is all proven from this Hadith." (Sharah Muslim, Vol. 1, page 233)

It is therefore proven from the above mentioned Ahadith Shareef that the Sahaba (radi Allahu anhum) used to gain blessings from the belongings of the Prophet (sallal laahu alaihi wasallam) and even tried to attain his belongings even during his physical life on earth. Now examine this fact, that for the education of the Ummah, the Holy Prophet (sallal laahu alaihi wasallam) personally showed the excellence of the Wudhu water of a believer.

Sayyiduna Abdullah ibn Umar (radi Allahu anhu) states: "The Holy Prophet (sallal laahu alaihi wasallam) used to ask for drinking water from the place where the Muslims used to make Wudhu. He did this for obtaining Barkat

To understand the essence of this Hadith, this quotation of Sayyiduna A'la Hadrat, Azeemul Barkat, Ash Shah Imam Ahmed Raza Khan Fazil-e Bareilwi (radi Allahu anhu) is sufficient: "It is Huzoor Pur Noor, Sayyidul Mubaarikeen (sallal laahu alaihi wasallam) whose dust from his blessed sandals is blessing to the heart and soul and Surma for the eyes of Imaan. He made that water blessed that was used to wash the hands of the Muslims; and requested that water for drinking, even though, I swear by Allah, that the Barkat that is in the hand, tongue, heart and soul of the Muslims was also bestowed to them by him. All these blessings were gained through the Sadqa of his blessed Sandals. This was all done for the education of the Ummah and as a warning for those who are lost in their dreams - that if you do not understand it in this way, then listen to the action of your Leader (sallal laahu alaihi wasallam). Awaken and become a attainer of the blessings of the Awliyah and Ulema. What kind of an ignorant and deprived person is he who cannot recognise the relics and belongings of the beloveds of Allah and who does not gain blessings from them." (Badrul Anwaar fi Adaabil Aathaar)


The sayings and the conditions of the Sahaba-e-Kiraam are minarets of light and guidance for us. Their very sayings and actions are proofs of Shariat. The solution to many laws concerning the permissibility and prohibition can be attained from the actions of the Sahaba-e-Kiraam. Thus, in the argument of gaining benefit and blessings from the blessed belongings and relics of pious people, it is of utmost importance to examine the sayings of the Sahaba-e-Kiraam so that the solution becomes absolutely clear.

There are various sayings of the Sahaba-e-Kiraam concerning the respect and honour of Tabarukaat and the gaining of blessings from it. But, we will quote only a few for the benefit of the readers.

(1) Hazrat Asma bint Abu Bakr Siddique (radi Allahu anhuma) took out a Kasrani cloak. Its plait was silk and both the collars had silk work. She said: "This is the Cloak of Rasulullah (sallal laahu alaihi wasallam). It was in the possession of Umul Mo'mineen, Hazrat Aisha Siddiqa (radi Allahu anha), and I took it after her demise. Nabi (sallal laahu alaihi wasallam) used to wear it and we used to continuously wash it and give to the ill to drink and acquire cure from it." (Bukhari; Muslim)

It is realised from this hadith that to obtain blessings from Tabarukaats - to wash them and give it to the sick for strength -is the manner of the Sahaba-e-Kiraam. It is also Mustahab (desirable). Therefore, in the commentary of this Hadith, Imam Nawawi (radi allahu anhu) states: "In this hadith, there is proof of gaining blessings from the belongings and garbs of the pious people." (Sharah Muslim, Vol. 2, page 191)

It is also evident from this Hadith of the Prophet (salall laahu alaihi wasallam) that the Sahaba used to receive Tabarukaat with much pleasure. They used to keep it with great care. They also allowed others to make Ziyaarat of it and they believed that cure and blessing can be gained from it. Hazrat Sheikh Abdul Haq Muhadith-e-Dehlwi (radi Alalhu anhu) quotes: "It is said that Hazrat Asma used to allow Ziyaarat of the Cloak just for the sake of Tabrukaat and blessings." (Ash'atul Lam'aat, Vol. 2, page 446)

So, the Ziyaarat of the belongings of the pious people is the way of the Sahaba-e-Kiraam and this has been continuing till now.

(2) Hazrat Abdullah bin Umar (rad Allahu anhuma) was seen to be rubbing his hands on the spot of the Mimbar where Rasulullah (sallal laahu alaihi wasallam) used to sit and he used to rub his hands on his face. (Shifa Shareef; Tabqaat-e-Ibne Sa'ad)

Note! Sayyiduna Abdullah ibn Umar (radi Allahu anhuma) was gaining blessings from that spot where the Prophet (sallal laahu alaihi wasallam) used to be present. From this, it is understood that to gain blessings from the Tabarukaat - to touch and kiss these blessed relics - is the way of the Sahaba.

(3) "I swear by Allah, that when anything came out of the blessed nose of the Prophet (sallal laahu alaihi wasallam), then it would go into the hand of any Sahaba who used to rub it on his face and body. If Rasulullah (sallal laahu alaihi wasallam) commanded them to do anything, then they would act swiftly. When the Prophet (salall laahu alaihi wasallam) would perform Wudhu, then it was close that they may struggle for your wudhu water." (Bukhari, Vol. 1, page 279)

We gain from this that anything from the blessed body of the Prophet (sallal laahu alaihi wasallam) was respected and exalted. The Sahaba showed so such respect and honour to them that even before anything fell onto the ground, they used to take it and rub it onto their faces and bodies. This is the excellence of their Imaan.

From this it is also gained that every possession of a pious person is blessed and to gain blessing from it is the method of the Sahaba-e-Kiraam. Imam Ahmed bin Ali bin Hajr Asqilaani (radi Allahu anhu) states: "From this hadith it is proven that the moisture from the nose, and the hair which is separated from the body is paak (pure) and to gain blessing from the pure parts of the pious people is permissible." (Fathul Baari, Vol. 5, page 341)

(4) Hazrat Khalid bin Walid (radi Allahu Anhu) kept a few blessed hairs of the Holy Prophet (sallal laahu alaihi wasallam) in his hat. In one of the battles, Hazrat Khalid bin Walid's (radi Allahu anhu) hat fell off his head, with the result that he advanced a powerful attack to retrieve it. This was also due to certain objections from his companions. Many Muslims were martyred in this battle. Hazrat Khalid bin walid (radi Allahu anhu) said: "This attack of mine was not for the hat but it was for the blessed hair of Rasulullah (sallal laahu alaihi wasallam), that it's Barkat should stay by me and not get into the hands of the Kufaar." (Shifa Shareef)

This attack of Hazrat Khalid bin Walid (radi Allahu anhu) was such that he did not wish to be deprived of the blessings of the blessed hair. This clearly proves that the Sahaba believed in gaining blessings from the blessed Baal Mubaarak (Hair), they protected and the respected the blessed hair, and they would even put their lives in jeopardy for it.

(5) This was the respect and the honour of the blessed hair of the Prophet (sallal laahu alaihi wasallam) which is more excellent than everything in the world. All their lives, the Sahaba respected that hair on which the Prophet (sallal laahu alaihi wasallam) passed his blessed hands.

Hazrat Abu Makhdoora (radi alalhu anhu) was the Mu'azzin of the Prophet (salall laahu alaihi wasallam). His wife, Hazrat Safia bint Najda (radi Alalhu anha), reports that Hazrat Abu Makhdoora's (radi Allahu anhu) hair, that was in front of his forehead, was so long that when he used to sit and open it, it used to touch the ground. People asked him as to why he did not trim his hair. He replied: "I am not going to separate these hairs because Rasulullah (salall laahu alaihi wasallam) rubbed them with his blessed hands." (Shifa Shareef)

We can derive from this that the Sahaba highly respected that which was touched by the hand of Rasulullah (sallal laahu alaihi wasallam). They did their best to gain blessing from this. If something was Makrooh for others, then they did not accept this for themselves. Concerning this, Hazrat Allama Shahbud'deen Khafaaji (radi Allahu anhu) has stated: "He kept those hairs which had been touched by the Holy Prophet (salall laahu alaihi wasallam) because he may gain blessing from it. For this reason there is no objection like for others. If the hair is grown other than a reason of such blessings, then their is room for objection." (Naseemur Riyaadh, Vol. 3, page 434)

(6) Hazrat Bisha (radi Allahu anhu) reports: "Rasulullah (salall laahu alaihi wasallam) came to my humble home. There was a bottle of water hanging outside. Rasulullah (sallal laahu alaihi wasallam) drank from the mouth of the bottle. After he had finished, I got up and cut out the mouth of the bottle." (Tirmizi)

The reason for cutting the mouth of the bottle is proof that whatever is touched by any part of the blessed body of Rasulullah (sallal laahu alaihi wasallam), becomes Tabaruk. The preservation of Tabarukaat was the habit of the Sahaba.

(7) Ibne Sirrin (radi Allahu anhu) states: "I said to Hazrat Ubaida (radi Allahu anhu) that we have the blessed hair of Rasulullah (sallal laahu alaihi wasallam) which we received through Hazrat Anas (radi Alalhu anhu) or his close people. Then Hazrat Ubaida (radi Alalhu anhu) said, 'If I had the blessed hair of the Prophet (sallal laahu alaihi wasallam), I will love it more than the entire world and all the contents of this world.'" (Bukhari, Vol. 1, page 29)

Look at how much the Sahaba and Taabi'een respected the Tabarukaat! They accepted one hair of the Prophet (sallal laahu alaihi wasallam) to be more precious than the entire world with its worldly belongings.

(8) Hazrat Umaara (radi Allahu anhu) possessed the blessed hair of Rasulullah (sallal laahu alaihi wasallam). The mother of Hazrat Umaara (radi Allahu anhuma) used to wash it and give it's water to the sick. They used to recover. (Noorul Imaan)

(9) Hazrat Abdullah ibn Umar (radi Allahu anhu) used to dismount to perform his Salaah. He would ask a passer by concerning the spot where Rasulullah (salall laahu alaihi wasallam) performed his Salaah. When he (found) that spot where the Prophet (sallal laahu alaihi wasallam) had dismounted and sat, he would place his hands on that spot and rub them over his face. (Noorul Imaan)

Readers! Note, that to respect and honour the Tabrukaat, to gain its blessings, to give its water to the ill, to make Ziyaarat of it, to touch it and rub your hands on the face and body is proven from the Sahaba-e-Kiraam. If someone still considers these actions to be Shirk, Haraam or Bid'at, then whose heart and sight is more blind that this?


Proof of the actions and sayings of the Awliyah and Ulema concerning the permissibility of showing respect and gaining blessing from Tabarukaat is as bright as daylight. If all the sayings of the Awliyah and Ulema has to be combine, then a massive book of various volumes can be written. A few such sayings are being quoted below:

1. Hazrat Imam Maalik (radi Allahu anhu) lived all his life in Madina Shareef. With the exception of the time of illness, he never answered the call of nature inside the boundaries of Madina. Hazrat Shah Abdul Aziz Muhaddith-e-Dehlwi (radi Allahu anhu) states: "Imam Maalik (radi Allahu anhu) used to be very conscious concerning the (respect and honour) of Madina Munawwarah. It is said that in his entire life, he never sat in the boundaries of Madina Munawwarah to answer the call of nature. He used to go outside the boundaries of Madina, except during illness and in great need." (Bustaanul Muhaditheen)

2. Hazrat Imam Maalik (radi Allahu anhu) used to sit in Madina on his mount and say, "I am ashamed before Allah that I am trodding the hooves of a horse on this ground where the Prophet (sallal laahu alaihi wasallam) is resting." (Shifa Shareef)

This is the manner of how to respect the respected city of the Holy Prophet (sallal laahu alaihi wasallam)! It is for this reason that Allama Qaazi Ayaaz (radi Allahu anhu) states: "One type of the respect of the Prophet (sallal laahu alaihi wasallam) is this - that any place or thing that is associated to the Prophet (sallal laahu alaihi wasallam) - that place where the Prophet (sallal laahu alaihi wasallam) kept his blessed feet, Makkah Mu'azzama, Madina Munawwarah, the blessed house of the Prophet (sallal laahu alaihi wasallam), that place where the Prophet (salall laahu alaihi wasallam) used to visit often, and that object which was touched by the Prophet (sallal laahu alaihi wasallam) or that thing which is recognised throught the Prophet (salall laahu alaihi wasallam) - all such things should be respected." (Shifa Shareef)

To respect and honour the belongings of the Holy Prophet (sallal laahu alaihi wasallam), is to respect and honour him. It should be noted that there is really no need for research on this topic. All that is required and sufficient to know is that anything that is associated or recognised through the Prophet (sallal laahu alaihi wasallam) becomes worthy of respect and a means of blessing. It is for this reason that the Ulema and the A'imma have requested that the Naalain Shareef of the Prophet (salall laahu alaihi wasallam) to be printed on paper and in books. They have commanded that it be kissed, rubbed over the eyes and kept on the head. It can be used as mediation, cure for illness and has great blessings. Concerning this topic alone, the Ulema have written a number of authentic books.

Sayyiduna A'la Hadrat, Azeemul Barkat (radi Allahu anhu), states: "If this is the respect and Barkat of a picture, then imagine the Barkat and excellence of the real Naalain-e-Paak. Then place your sight on the belongings, the Cloak, the Turban, that which is thousands of times more excellent than these Tabarukaats, the blessed finger nails since all the above mentioned were belongings, and this, part of the actual body and more excellent and exalted and superior than this, is the blessed hair from the blessed beard of the Prophet (sallal laahu alaihi wasallam).

"The Imaan of a Muslim is witness that the seven skies and the seven earths cannot reach the excellence of one blessed hair. It has become evident from the sayings of the A'imma-e-Kiraam that there is no need for evidence or any certification. All that is required is that it be associated to the blessed name of Rasulullah (salall laahu alaihi wasallam)." (Badrul Anwaar fi Adaabil Asraar)

If, according to the A'imma-e-Kiraam, one piece of paper bearing the picture of the Naalain-e-Paak is so exalted, then what will be the condition and the excellence of the actual relics of the Prophet (sallal laahu alaihi wasallam). It is for this reason that the pious people have attained blessings from the belongings of the past Awliyah. However, Khaatimul Muffasireen, Allama Ismaeel Haqqi (radi Allahu anhu), states the following in commentary of this verse concerning the Khirqah (religious dress of mendicant): "Faqeer says that this Khirqah wearing is the way of the Mashaa'ikh-e-Kiraam (radi Allahu anhuma). These personalities wear the Khirqah for the gaining of blessings. These people do this due to Ilhaam (Divine Message) from Allah. No one has the right to object to this as it will be improper and Bid'ate Sa'iya in Shariat." (Roohul Bayaan, Vol. 4, page 315)

Hazrat Shah Wali'ullah Muhaddith-e-Dehlwi (radi Allahu anhu), who is even accepted by the Wahabis, states: "In Haramain Sharifain, a certain person attained the Killah Mubaarak of Hazrat Ghaus-e- Azam (radi Allahu anhu) from one of his superiors. One night, he saw Hazrat Ghaus-e-Azam (radi Allahu anhu) in his dream and he was saying, 'Pass this hat on to Abul Qaasim Akbar Abaadi.' As a test, this person also added an expensive cloak. He took it to the prescribed person and said, 'This is the Tabaruk of Hazrat Ghaus-e-Azam (radi Allahu anhu) and I have been commanded to give it to you. Hazrat Abul Qaasim accepted it and was very happy.

"The person then said, 'Invite the people of the city for a meal in thanks of gaining these Tabrukaat. (Abul Qaasim radi Allahu anhu) asked him to come in the morning. In the morning, many people arrived. All of them ate delicious foods and made Fateha. He was the questioned, 'You are a poor man. From where did you get all this food.' He said, 'I sold the cloak and preserved the Tabaruk.' (On hearing this), the people said, 'Thank Allah that the Tabaruk went to one worthy of it." (Infaasul Aarifeen).

After examining all the narrations and quotations, it is clear as bright as the sun that in every era the respect of the Tabarukaat was in progress. The Sahaba-e-Kiraam, Akaabireen, A'imma-e-Mujtahideen, Awliyah and the Ulema have always respected and honoured the Tabrukaat. Those who showed disrespect towards it were engulfed by the Azaab (Punishment) of Almighty Allah. Thus, it is necessary upon the Muslims to respect and honour the Islamic relics.

Never go without Tahaarat in the place where the Tabarukaat is kept. Always keep it in a clean and pure place. Always read the Quran and Durood Shareef in abundance in that room. Do not show your back or feet towards the Tabarukat. Try as much as possible not to sleep in that room as disrespect can occur while asleep. Do not keep it in such a place where there is a fear of disrespect being shown since respect is necessary and disrespect will take you far from the Mercy of Allah. Make arrangements for Ziyaarat so that others may be blessed with an opportunity of gaining spiritual benefit.

May Almighty Allah through the Wasila of Nabi Muhammad (sallal laahu alaihi wasallam) grant the Muslims the Taufeeq of respecting the Tabarukaat and may we all benefit through it's blessings. Aameen Bijaahis Sayyidil Mursaleen (sallal laahu alaihi wasallam).


Sunday, November 7, 2010


              Sufi Tariqas, Orders Or Silsila

Although the teaching of Sufism was passed down from the Holy Prophet (PBUH) via the chain of spiritual masters it was during the 12th century that different orders began to form for the purpose of teaching the methods of a particular murshid. These Sufi Orders are not sects of Islam and neither are they sects of Sufism. All of them strictly follow the teachings of the Quran and Hadith. Many people ask if tasawwuf came from Sayiduna Muhammad, why should there be different branches?

The answer to this is that man has different abilities and temperament of understanding, for example, although there may be a specific remedy for a disease, the medical treatment varies with the patient. Our Beloved Prophet (PBUH) taught the secrets of tasawwuf to his companions in different degrees.

An excellent example of this is the following incident. "One day the Prophet (PBUH) was imparting some subtle knowledge to Hazrat Abu Bakr (RA). Hazrat Umar (RA) came and Prophet (PBUH) changed his way of expression. When Hazrat Uthman (RA) joined in he did the same again. When Hazrat Ali (RA) came, he once again changed his way of expression". The different orders have different methods and ways in teaching one the path of Sufism but the aim and goal of all the tariqas is the same, example in a country there are hundreds of schools teaching the same subjects but the teachers are different and their teaching methods are different.

It is not a defect for them to have learnt from different tutors with different methods because at the end of the day they have gained the same knowledge of the respective subject. The names of the different silsilas came to exist after the name of the grand masters of that particular order; for example the Qadiri silsila was named after Hazrat Sheikh Abdul Qadir Jilani , the Chistia silsila was named after Hazrat Khwaja Abu Ishaq Chisti and made famous in India by Khwaja Muinuddeen Chisti better known as Khwaja Gareeb-e-Nawaaz and Nizamuddin aulia Mehboob-e-ilahi. The Naqshabandi silsila was named after Hazrat Baha'ud-deen zikaria Naqshabandi . The Suharwardi silsila was named after Hazrat Sheikh Umar Suharwardi etc.

The Qadiri Order was founded by Shaykh Abd al-Qadir al-Gilani (d. 1166) from Gilan in Persia, who eventually settled in Baghdad in Iraq. After his departure (Veil), his Sufi Order was propagated by his sons. The Qadiri Order has spread to many places, including Syria, Turkey, some parts of Africa such as Cameroon, the Congo, Mauritania and Tanzania, and in the Caucasus, Chechen and Ferghana in the [former] Soviet Union, as well as elsewhere.

The Shadhili Order crystallized around Shaykh Abu'l-Hasan ash-Shadhili or Morocco (d. 1258) and eventually became one of the greatest Sufi Orders, having an extraordinarily large following. Today it is found in North Africa, Egypt, Kenya and Tanzania, the Middle East, Sri Lanka and elsewhere, including the West and North America.

The Naqshbandi Order takes its name from Shaykh Baha ud-Din Naqshband of Bukhara (d. 1390). It is widely spread in central Asia, the Volga, the Caucasus, the north-west and south-west of China, Indonesia, the Indian sub-Continent, Turkey, Europe and North America. This is the only known Sufi Order which traces the genealogy of its lineage of transmission of knowledge back through the first Muslim ruler, Abu Bakr, unlike the rest of the known Sufi Orders which trace their origins back to Imam Ali (RA), and so to the Prophet Muhammad (peace be upon him).

The Chisti Order has been the most influential Sufi Order in the sub-Continent of India, Pakistan bangladesh, sri lanka, rangoon and which takes its name from Khwaja Abu Ishaq Shami Chisti (d. 966). Its spread has been primarily within south-east Asia. After Khwaja abu Ishaq Shani chishti, Khwaja Moinuddin chishti and after him Hazrat Nizamuddin aulia, they are the main pillars for chishti roof in Indian sub-continent.
There are numerous sufi orders but we have just named the main four. The spiritual house is Madinatul Munawarra where the power is generated. The Chisti, Qadiri, Suharwardi and Naqshabandi etc are all sub stations and spiritual links that convey the spiritual power to the countless muslims. All the salasil-e-tariqat and their murshids who represent them should be respected at all times.
As in tariqat it is firstly told to the disciple that to get Annahiliation (Fanaa). There are 3 stages
1.Fanaa in Sheikh
2.Fanaa in Prophet
3.fanaa in Allah
                                        ALLAHO BAAQI.....
                                          MIN KULLE FAANI....

Friday, September 3, 2010


FANAA (Annihilation)

In the Holy month of Ramadan,I'm writing a very unique and a pure, serene devotional blog. As it is the month of Ibaadat ( prayers and rfeligious acts). I would like people to know what is actually permanent station for their rest and souls are bound to go for that station. Even though there are 4 different stations of the soul and they are:
 (a). Nasut   (Humanity) The natural state of every human being
 (b). Malakut (Nature of angels) In which the person takes the path of spiritual journey.
 (c). Jabarut  possession of power for which there is Marifat (Knowledge of Allah)
 (d). Lahut  Divinity, the state of annihilation into the Diety, in which he attains Reality (Haqiqat).

But BAQA which means permanency is there for the final destination. Lets understand Temporary station in which we are living in.
Fanaa is the Sufi term for extinction. It means to annihilate the self, while remaining physically alive. Persons having entered this state are said to have no existence outside of, and be in complete unity with, Allah. Fanaa may be attained by constant meditation and by contemplation on the attributes of God, coupled with the denunciation of human attributes. It is a sort of mental, yet real, death. The man of the "Way" experiences it freely; it is the final passage which leads to the summit of the Stages. It liberates man from all contingency outside of his spiritual quest; his ultimate aim is the Truth. Three degrees may be distinguished here: fanâ' of acts, attributes and essence.

The Sufi fanâ in its triple manifestation does not have an exclusively negative effect or action; it is the annihilation of everything contingent, whether this be in the form of action, attribute or essence; more precisely, it is the annihilation of everything that is not God, and God is the supreme object of all good, all beauty. Fanâ' thus conceived is an internal state which requires from the Sufi a sustained and permanent effort of concentration to break his fetters and take on the demands and calls of truth, by his acts, his moral virtues, his whole being. That implies perfect control of himself: in words, deeds and thoughts. It is at this price that he attains an interior spiritual state where he becomes the pure and clear mirror in which the lights of Truth are reflected in all their splendor.

There are three ways in man's journey towards God.

The first is the way of ignorance, through which each must travel. It is like a person walking for miles in the sun while carrying a heavy load on his shoulder, who, when fatigued, throws away the load and falls asleep under the shade of a tree. Such is the condition of the average person, who spends his life blindly under the influence of his senses and gathers the load of his evil actions; the agonies of his earthly longings creating a hell through which he must pass to reach the destination of his journey. With regard to him the Qur'an says, 'He who is blind in life, shall also be blind in the hereafter.'

The next way is that of devotion, which is for true lovers. Rumi says, 'Man may be the lover of man or the lover of God; after his perfection in either he is taken before the King of love.' Devotion is the heavenly wine, which intoxicates the devotee until his heart becomes purified from all infirmities and there remains the happy vision of the Beloved, which lasts to the end of the journey. 'Death is a bridge, which unites friend to friend' (Sayings of Mohammed S.w).

The third is the way of wisdom, accomplished only by the few. The disciple disregards life's momentary comforts, unties himself from all earthly bondage's and turns his eyes toward God, inspired with divine wisdom. He gains command over his body, his thoughts and feelings, and is thereby enabled to create his own heaven within himself, that he may rejoice until merged into the eternal goal. 'We have stripped the veil from thine eyes, and thy sight today is keen', says the Qur'an. All must journey along one of these three paths, but in the end they arrive at one and the same goal. As it is said in the Qur'an, 'It is He who multiplied you on the earth, and to Him you shall be gathered.'

Grades - Perfection is reached by the regular practice of concentration, passing through three grades of development:

1.1 Fanaa fis sheikh : Faná -fi-Shaikh, annihilation in the astral plane, (Simple meaning Fana in Pir/sheikh)

1.2 Fanaa fir rasool _:Faná-fi-Rasul, annihilation in the spiritual plane, (Simple meaning Fana in Muhammad S.w)

1.3 Fanaa fillah : and Faná-fi-Allah, annihilation in the abstract. (Simple meaning Fana in Allah the Almighty)

It is the only first phase of knowing a things Means after Fanaa there is the last and the permenent phase BAQA (permanency).

Sunday, July 11, 2010


                                      DEFINITIONS OF SUFISM / TASAWWUF

Etimology of word SUFI  :

According to Some scholars, the word "Sufi" has been derived from its root word SAFA meaning pure and clean because of their belief in the in the Internal and External purity and cleanness (of body and the soul of the person) for which they took extraordinary precautions! This earned them the epithet of Sufi which satisfied them! However the rules of grammar do not permit such an innovation and liberty with the syntax and the grammar of the Arabic language. If the persons concerned prided on being Internally and Eternally clean and still remaining associated with the creed of Sufi, they should better be called SAFAWI. It  is not proper that the rules of any root of derivation to base its structure in respect of this original or applied nomenclature.
Another branch of scholars and Sufi says that it has originated from As'haab e suffa (platform of copanions)  a square elevated 1feet around from the ground and it is between BA'B E NISA (GATE OF WOMAN) and BA'B E BAQEE (GATE OF BAQEE), where few companions of MOHAMMAD (peace be upon him) used to sit to view the face of Prophet (peace be upon him)  and to do zikr (chanting) which includes Hazrat Abu Bakr siddique, Salman Farsi, Hazrat Ali, Bilal Habshi, Utba Bin Ghazwan, Zayd Bin Khattab (May ALLAH please with them all)

Definitions of Sufi :
Allama ibne Khaldun in Ilmul tasawwuf book says "the word Tasawwuf means to always engage oneself constanatly in theworship of and concentration towards ALLAH, bending all energy and thinking with absoluteness towards Him and Him alone, extricating himself and keeping aloof every tinge of sensual mundane pleasures mostly consisiting of avarice of wealth and worldly status etc.

Hazrat Abu bahr Al Kilani ( 233 A.H) says "tasawwuf is the name of khalq (Moral conduct). One who excels you in Khalq will also excel you in cleanness which stands for cleanness (safa'ee)both internal as well as external".

Abu Muhammad al jarayri (311 A.H) on being asked what is meant by Tasawwuf, he said " To inculcate high quality and nice mode of moral character (khalq) and to get rid of every deed of mean and debased nature in the meaning of tasawwuf (Mysticism)".

Abul Hasan Al Noori defines Tasawwuf in these simple words "Tasawwuf is neither a formality of custom and ceremony nor even the knowledge (Ilm) but it is the name of Khalq ( Moral character).
Another place he says "Tasawwuf is the other name (being synonymous to) Liberty or Freedom, Benevolence, abstinence from formal or showy behaviour and charitable Disposition.
Abu Saeed aL-Kharraz ( 268 A.H) while answering a question said "One whose heart his lord (ALLAH) cleans and purifies and his heart gets filled with the divine Light and he gets himself immersed in the ecstatic pleasures the moment the Rituals of Remembrance of Allah begin in his soul or in group of the devotees of his Cakibres only such a person is worthy of being mentioned as SUFI.

Hazrat Junaid Baghdadi defines Tasawwuf and says "Tasawwuf is that (extra sensori) perception in which Almighty Allah annihilates the self of you (outward existence) and grants you a fresh(revived) life to accompany His own Divine self".

Well after knowing the meaning of Sufism/tasawwuf it is necessary to understand why Sufi worhips ALLAH ? Answer is given by Rabia Basri (mercy and blessings be on her) "O Allah! If I worship thee out of the fear of Hell Fire and If I worship thee in the Greed of Thine Paradise, then deprive me of that Paradise".
                                                        (Reference: kashful Mehjub page 7-13)

Ghausul Aazam Sheikh Abdul Qadir Jilani (mercy and blessings be n him) says "The Sufi in one whose inward and outward have become pure and serene through following Book of ALLAH and the Sunna of the Messenger of ALLAH".
When some one's heart becomes pure and serene, the prophet (peace be upon him)  will become an ambassador between him and his Lord, as was Gabriel/jibreel (alaih salaam).Whenever the heart of the servant becomes pure and serene, he will see the Prophet (peace be upon him) commanding him to do this and prohibiting him from doing that.
                                                            (Refence: Jila'al khatir Page 147)

For any suggestion:


Thursday, July 1, 2010


                   KISSING OF HAND'S AND FEET'S

It is permissible to kiss hands and feets of elderly Sufi, Wali (Friend of ALLAH) AND Aalims (person having knowledge of islam). The people who say it is prohibited, Are either misguided or dnt have proper knowledge. Sahaba ikram (companions of prophet Mohammad peace be upon him) kissed hands and feet of Prophet Mohammad( peace be upon him). In a hadith narrated by hazrat Zarrar (may ALLAH be please with him) who was in a group of Abdul Qais. He says "when they reached Medina munnawara, they all started to come down from their camels (carriers) and we kissed the feets and hands of MOHAMMAD (peace be upon him).
                                                        {references Abu dawood, mishqat page 406}

In the light of this hadith sheikh hazrat Abdul haq muhadiss dehlvi says " It is permissible to kiss feets of Buzurg (elderly or spiritual people), sufi, wali, aalim.
                                                        {reference ashiyatul ma'aat volume4 page 25}

Allama ibne ali haski (mercy be on him) in Durre mukhtar, ba'b ul istibra says" for barqat (blessing) kissing of aalim and pious person is permissable.
Even people like Maulvi Rashid ahmed gangoi (Deobandi aalim) whose books are being are referred for fatwas in Deoband school of thought and tablighi ja'maati people. he says "for the respect of ahle deendar eeman (people with faith and Islamic knowledge) it is permissible to stand for respect and kiss his feets which is based on this hadith"
                                                        {Reference : muhaqiqana faisla,  fatwa-e-rashidia volume-1 kitabul hajra wal ibadaat}

Even on death of  hazrat Zaid bin sabit's (may ALLAH please with them) mother ,he kissed the hand of hazrat Abdullah ibne Abbas (may ALLAH be please with him).

From above mentioned hadith and statements of Ullamas (people having Islamic law knowledge), muhadiss (people learning and writing hadiths and theirs tafseers) it is clears that in Sufism it is a lively practice till today in different khanqahs, dargahs and pir khanas of kissing feets and hands of elderly people, spiritual guides and masters. Sufi like Hazrat KHWAJA MOINUDDIN CHISHTI, BABA FARI GANJE SHAKAR and  KHWAJA NIZAMUDDIN AULIA in chishtia sufi order use to practice this and it shows tremendous love, faith and respect for them.
Even in countries like Saudi Arab kissing the heart of Royal king is still in practice, so as in Iraq kissing of Shoulders of king and elderly people still in practice.

For any Assistence:


Friday, June 18, 2010


Its been really long that i wrote any blog just because i went for UMRAH(pilgrimage to mekka and medina munawara) . After coming back as my daily routine reading books and articles, i came across a totally different thing which i never read nor thought will get so easily but i was sure to put it here. While being with many Pirs/ Sheikhs of different Sufi orders it was in my mind to know about raqs,hadraa,whirlings which are so unique and different from each other though they all convey only one messege that is of pure Devotion and Love for ALLAH almighty. Since i came back i was busy with life at Dargah sharif then people coming to meet me as well as because of Urs/ANNIVERSARY OF HINDAL WALI KHWAJA GHARIB NAWAZ r.a. I'm writing it today. Please read it to get the answers for those who dnt have proper knowledge and people who claim that raqs/ hadraa/ sufi dance is prohibited in islam?? It is not true find it yourself now.

Dancing/ hadraa/ raqs is divided into three categories:

1. The Forbidden.
2. The Permissible.
3. The Recommended.

1. The forbidden category is the dancing of the common with ladies and youths present. This
can lead to spoiling and uncontrolled lower natures, and satanic selves and so on. Its purpose is
to show off and to exhibit a state which is not real. This is also forbidden. This is why certain
people have said that dancing is forbidden.

2. The permissible category of dancing is the dancing done by the right-acting ones and the
fuqara without ecstasy or finding. They do it as a relaxation to the self and energy for their hearts,
fulfilling the conditions of time and place and the brothers. No women participate in it, nor
youths. This is permissible, and it does not call for prohibition, because the causes of forbidding
dancing are what was mentioned before. The latter case is free of these conditions. If this dancing
is compared to what the Samiris did when they worshipped the cow, it is seen that their dancing
was forbidden because theirs was spoiled. Their purpose was to glorify the calf, and to be happy
with it. This is kufr. If their dancing had been free of that it would not have been forbidden for
It is confirmed that Ja’far ibn Abu Talib  radhiallaho taala danced in the presence of the Prophet , when he
said to him,
“You resemble me in my creation and my behaviour.”
This was mentioned by Shaykh Sanusi rehmatullah alaiy in his musrat al -faqir.

Ibn Layun at-Tujibi said,
“As for dancing in the mosque, it is in the sahih muslim collection from A`isha radhiallaho taala anhuma  who said,
‘An army came from Ethiopia beating drums on the day of the feast in the
mosque. The Prophet invited me and I put my palms on his shoulders and
watched them play.’”
Ibn ‘Aynia said that ‘zafaf’ was to dance. So it is confirmed that dancing is permissible. If it was
forbidden in its essence, it would not have been done in the presence of the Messenger of Allah
3. The category of dancing which is recommended is the dancing of the Sufis, the people of
taste and state, whether they are in ecstasy or seeking ecstasy, whether that is in the presence of
the dhikr, or in sama’. There is no doubt that the cure of the heart of forgetfulness and gathering
with Allah is sought by whatever means there are, as long as they are not forbidden with a
clear and definite declaration of them as forbidden. We have seen the speech of al-Junayd baghdadi rehmatullah alaiy when
he was asked about sama’.
Al-Fasi said in his sharh al-hissn from [Shaykh al-Islam] al-Suyuti that he [al-Suyuti] said:
“How can one condemn making dhikr while standing, or standing while making dhikr, when
Allah says, “. . . those who invoke Allah standing, sitting, and upon their sides” 4.
And A`isha radhiallaho taala anhuma said, ‘The Prophet used to invoke Allah at all of his times.’  And if dancing
is added to this standing, it may not be condemned, as it is of the joy of spiritual vision and
ecstasy, and the Hadith exists6 that Ja`far ibn Abi Talib radhiallaho taala danced in front of the Prophet
when the Prophet told him, ‘You resemble me in looks and in character,’ dancing from
the happiness he felt from being thus addressed, and the Prophet did not condemn him for
doing so, this being a basis for the legal acceptability of the Sufis dancing from the joys of
the ecstasies they experience.”
Among these people are great Imams, and one of them was the Shaykh of Islam, ‘Izzuddin
ibn `Abdul Salam,rehmatullah alaiy as is mentioned in the ihya 8. This is also confirmed by the hadit
reported from A`isha radhiallaho taala anhuma  , and the people from Ethiopia who were dancing. The Prophet ,
said to her, “Would you like to look at the dance of the Ethiopians?” Ibn Zakri mentioned it in
the commentary of the nasihaj.
It is reported from previous times, from both the east and the west that the Sufis used to
gather to remember Allah and that they used to dance. It is not reported that any of the
worthy scholars denied them. I have seen in Fez, in the Zawiyya of as-Siqilli, a group who
used to do dhikr and dance from the `asr on the day of jumu`a until the isha, with a lot of
scholars around. No one denied what they were doing. It has reached me that our Shaykh,
the Shaykh of the group Sidi at-Tawdi ibn Suda used to be present with them sometimes.
He did not deny anything to the fuqara, except someone who was a cold imitator or an
argumentative competitor.

Thursday, May 20, 2010

Patience / Sabr

May peace be on you all....
Its my third blog that I'm writing after a long gap but Inshallah when you will read you will understand What patience is and why Islam ask to have patience in every walk of life whether relations, business, social life, and in prayers as well.
Its very Important for the people who take Oath/Bai'yat from any Spiritual Sheikh / Pir.
The word Patience(Sabr) has been used on 90 places in Quran sharif. It means to stop or to hold your self (tongue, eyes, hands ,legs, heart, mind and expressions)while facing problem or during difficult sitution As well as to hold your self from falling in Badhabits and not to bring absurd words/abusive words on your tongue
This word is used on 90 places in qur'an majeed. Where Allah subhanawatallah ask the Believer's to have patience.No where in Quran is mentioned how much reward will be given to the person who have patience. But its sure that reward must be high. Imam ghazzali rehmatullalaiy says" if someone have patience while performing Salah(5 time prayer) 300 levels will be raised for him/her in heaven.
their are 3 types of people if we categorise on the basis of patience :-
1. the first type of people are those who while in problems and difficult wants/needs people's shoulder to cry or sympathy from them.
2. the second category is of those people who gets stress or have tension and loose hopes during difficult time.
3` this category of people are the only one who accepts with patience whatever problem or difficulty comes as from their Lord ALLAH SUBHANA WA TAALA. RAAZI BA RAZAA-E- MAULA.
Now question arises when it is said in Qur'an that ALLAH is Mercifull, Gracious, Forgiver then why he sends Problems and hard time.
To understand better lets take an example that A small baby when he/she plays in mud, soil, sand etc he/she gets dirty and to clean her son or daughter mother gives her bath. Child cry and people says how bad mother is, cruelly giving bath to child but she wants to clean her child not only clean but to apply powder, cream, oil and comb hair . So she actually not simply cleans but give her child an extra motherly touch so as to child will feel special. And its same with Allah TAALA that when we are more in sins he sends problem and difficulty not only to stop us from doing further, but gives us a chance for repentance.

           QUR'AN SAYS

                                                              WALLAHO YUHIBUL SABEREEN.....

Saturday, May 1, 2010

Zikr, fiqr and shukra

May peace be on you!!!
 Its one of my favorite thing and practice that i do. And if i will start elaborating this specific topic will take 4 to 5 hours to wrap up but here I'm writing it in briefest way I can. I also ask people to not to follow but to make it as a daily routine of their to make their problematic schedule and routine a bit easier.I will first describe all the above mention words one after the other.
1.Zikr (chanting/reciting) Its a act where people Chant or recite few specific Words, names, lines or phrases given by their Spiritual mentor or Sheikh/Pir. These words can be from Qur'an, Names of ALLAH, lines from Quran, phrases of great Sufis or from Hadiths (sayings of prophet).
2.Fiqr (Worrying) Its a feel and later it will develop as a normal thing but will have tremendous effect on Your deeds.Because Yout Murshid/Pir/Sheikh will preach you How to be worried for Life after that which will start after the resurrection.
3..Shukra (Gratitude ) it has to be taken as for everything that happens is for a good and noble cause. As ALLAH says in Qur'an- "PERHAPS VERILY YOU HATE A THING AND ITS GOOD FOR YOU". So in every situation their should be thanks giving and love for others.

Wednesday, April 28, 2010


Sufi is love and love is Sufi....

May peace be on you....

My first blog though I'm young and its my age of going for long drives, bikes-stunts, shopping and many more but I'm glad that Allah almighty has given a different taste to me at this age Because when Allah wants he sends blessings and show the best way not only for us but that benefits others as well. My name in SYED AJMAL NIZAMI s/o PIR KHWAJA AFZAL NIZAMI, I'm direct ancestral descendant of Prophet MUHAMMAD swallalaho alaihwasallam and Hazrat ALI KARAMALLAH WAHU, IMAM HUSSAIN, IMAM ZENUL ABEDEEN ALAIHSALLAM TILL IMAM JAAFAR SADIQ and TILL ME the genelogy is coming. My grandfather(hussaini Syed) and grandmother(hassani Syed).

My father is a SHEIKH e CHISHTIA tariqat at DARGAH SHARIF hzt. NIZAMUDDIN AULIA NEW DELHI 110013 INDIA. We are here past 7 centuries as our ancestors came from saudi arabia crossing asia minor to India and since we are here and spreading the message of His holliness prophet MUHAMMAD swallalaaho alaihwasallam and hazrat SUFI NIZAMUDDIN AULIA.

As prophet MUHAMMAD swalallaho alaihwasallam gave a new way to arabs to live as a most civilised people far better then persian,romans and greeks, in many ways giving a high and prestigous level to women, daughters not to be killed, giving rules for animal husbandry and realted acts and message of oneness. All these things were to be implemented strongly but with another instrument that effects dead hearts which give them life, burnt relations to be normal working again and towards a new way of living that was LOVE.

This key and most effective instrument Sufi used around the world not to spread ISLAM but to make people much more human which they were not. Sufis like MANSUR HALLAJ ra , DHUNUN MISRI ra, SHEIKH ABDUL QADIR GILANI .ra, JUNAID BAGHDADI ra, RABIA BASRI ra, IBRAHIM ADHAM BALQI ra,MOINUDDIN CHISHTI ra ,QUTUBUDDIN KAKI ra, BABA FARID ra and HZT NIZAMUDDIN AULIA rehmatullah alaiyah did.

They all left their ntive places just to spread love and to make others love one another in the best way. Even till now the same work is on but through people like us and who love the family of Prophet MUHAMMAD swallalaho aliahwasallam.