This is the story of Sayyiduna Hussain Ibn Mansur al-Hallaj who was born in Madina al-Bayda, a little village in the ancient province of Fars, in southern Persia, in the year 224 A.H./857 C.E., two years before his Master Sayyiduna Junaid al-Baghdadi, may Allah be pleased with them both.

He grew up in Wasit and in Tustar where the cultivation of cotton was the main occupation of most of the people. His father was a cotton-carder from which he gained his name of al-Hallaj .

Even when he was a young child Sayyiduna Mansoor al-Hallaj felt drawn towards a spiritual life, and at the age of sixteen he attached himself to the Shaykh Sahlat-Tustari whom he accompanied when he moved from Tustar to Basra in `Iraq. He served this Shaykh for two years and then, when he was eighteen years old, he left him and went to Baghdad.

However, the young Hallaj did not stay long in Baghdad, and soon returned to Basra where he became a student of `Amr al-Makki. This Shaykh, a companion of Sayyiduna Junaid al-Baghdadi, was a scholar to whom the great Master wrote some of his well-known Rasa’il.

Sayyiduna Mansoor al-Hallaj remained with `Amr al-Makki for a period of about eighteen months, until an estrangement came between them when his Master offered Sayyiduna Mansoor al-Hallaj his daughter in marriage. He preferred to marry a lady who remained his only wife, the daughter of another holy person, Ya`qub ibn Aqta. They had three sons, one of whom was Hamid who recorded much of the existing information about Hallaj’s later life.

As a result of this estrangement with his Shaykh `Amr al-Makki, Sayyiduna Mansoor al-Hallaj again left Basra and once more travelled to Baghdad, where this time he went to see Sayyiduna Junaid al-Baghdadi and asked his permission to become his student. Junayd accepted him and became his Guide and Master and the guardian of his spirit. As his Guide, Sayyiduna Junaid al-Baghdadi came to know everything about Sayyiduna Mansoor al-Hallaj’s heart, which was very sensitive and exactly like that of a child. He knew his soul and what Allah, Most High, had created in his spirit. He saw that this new student was a specially ecstatic and passionate (`ashiq) lover with a very pure Eye, who was completely in love with everything about his Beloved from Whom he feared to be separated for a moment.

Sayyiduna Junaid al-Baghdadi’s Way, as we know, was that of perfect sobriety, in which the Secret of God’s Love had to be deeply contained, and only revealed to whoever could be trusted to guard It. In accepting Sayyiduna Mansoor al-Hallaj as his student, he knew that he was committing himself to a difficult responsibility. But he also knew that Allah, the All-Mighty, the All-Wise, had created Sayyiduna Mansoor al-Hallaj’s spirit just as He had created his own spirit, and that whatever He Ordered and Willed must come to pass.

In Sayyiduna Mansoor al-Hallaj’s case the Secret of the Love seized and intoxicated his entire being. His longing and yearning for Allah was such that only in his total destruction by Him could he find the Union which was the sole purpose and goal of his life. This was the Beauty (al-jamal) and the Majesty (al-jalal) of his bondsmanship to Allah, and like a great river flowing from its source to the ocean, nothing could hinder or stop its course.

Sayyiduna Junaid al-Baghdadi, his Master and teacher, counselled Sayyiduna Mansoor al-Hallaj to seek solitude and silence for himself, but at the same time he knew that his student’s heart was full of yearning to help all the people whom he met, and to whom his spirit was moved to speak to about the One Beloved and His Love. Sayyiduna Junaid al-Baghdadi also knew that it was for this reason that Sayyiduna Mansoor al-Hallaj could not remain in any one place for long. But he was always urged to go here and there, so that he travelled further and further from his native land, his outward journeys inspired by his inward searching and walking with his Beloved.

In all his travels Junayd’s spirit never left his holy student, and he was surrendered to what Allah wanted of him. For he knew that every soul which He has created is in His Hands, and he whom He has chosen for Himself does not choose for himself, but it is Allah, through the heart of His slave, Who chooses for him.

Sayyiduna Mansoor al-Hallaj, may Allah be pleased with him, while he was still a youth said, “And already love had engraved Him in my heart with its red-hot iron of desire-what a branding!”

Then he said, speaking with the Tongue of the Truth:

“I am He Whom I love, and He Whom I love is I.
We are two spirits dwelling in one body.
If you see me, you see Him;
And if you see Him, you see us both.”

These words can be compared with what `Abdu’l-Karim al-Jili, several centuries later, was to say: “We are the spirit of One though we dwell by turns in two bodies.”

In his heart Sayyiduna Mansoor al-Hallaj knew that he could see Allah, the Beloved everywhere in His Creation. Although he saw that the people were blind, dumb, animal-like and they could not recognize Him, yet as he said, “The beloved does not drink a single drop of water without seeing His Face in the cup. Allah is He Who flows between the pericardium and the heart, just as the tears flow from the eyelids.”

He said about this in a poem:

“I saw my Lord with the Eye of my heart,
And I said: Truly there is no doubt that it is You.
It is You that I see in everything;
And I do not see You through anything (but You).
You are the One Who owns all places.
And yet no place is You.
And if there were a place given by You for the place,
That place would know where You are.
And if there were an imagination for the imagining of You.
That imagination would know where You are.
I understand everything, and everything that I see
In my annihilation is You.
My Lord, bless me and forgive me,
For I seek no one but You.”

For a while Sayyiduna Mansoor al-Hallaj remained with Junayd in Baghdad and then he travelled to the Hijaz for the Pilgrimage after which he stayed in Mecca for a year, living a very hard life and all the time giving himself difficult spiritual practices to fulfill.

After that year in Mecca he returned to Baghdad and immediately went to see Sayyiduna Junaid al-Baghdadi. It was said that when he knocked on the Master’s door, Junayd asked, “Who is there?” and the reply came, “I am the Truth.” (ana al-haqq).

But Junayd said to him, “Beloved Sayyiduna Mansoor al-Hallaj, be careful about the Secret of Allah. Do not give It to those who cannot understand It.” Then he added, “The time will soon come when you will set fire to a piece of wood.”

Sayyiduna Mansoor al-Hallaj replied, “The day when I set light to that piece of wood, you will be wearing the clothes of the orthodox.” And so in fact it happened as will be seen later, if Allah wills.

Hallaj was now widely acclaimed and loved by the people. But the religious scholars could not accept him, and they doubted the reports of his miracles and took exception to his utterances, such as when he said: “I wonder at You and me. You annihilated me out of myself into You. You made me near to Yourself, so that I thought that I was You, and You were me.” They also grew angry when they heard him say: “My spirit mixes with Your Spirit, in nearness and separation, so that I am You, just as You are I.” They could not understand how anyone could utter such sayings. Then, one by one, they began to turn against him and to shun his company.

At other times the religious authorities and scholars accused him of being a heretic (zindiq) when he said such things as: “Your Spirit mixed in my spirit just like wine and clear water, and if something touches You it touches me, for You are I in every state.”

Attacks now mounted against him in Baghdad and grew in frequency so that he left the city, and for five years travelled far from his homeland. He also left his Sufi clothes, and put on those of the people amongst whom he went. But this did not mean that he had left the Path of Allah because no matter where he went, or what he did, he remained a beloved of the Path. Nothing could make any difference to his heart, nor quench the flame of his spirit, for he saw that his Beloved God was in every face around him, and he found Him in every place where he happened to be.

For part of the five years that he spent away from Baghdad, he was in Khurasan, Transoxania and Sistan. He then returned to Ahwaz in south west Persia where he was accepted and loved, both by the elite and by the people who drank from his words. He used to speak of the secrets in men’s hearts, and for that reason they called him Sayyiduna Mansoor al-Hallaj of the secrets. It is related that once, while he, may Allah be pleased with him, was on his travels, he met up with Ibrahim al-Khawass whom he asked what he was doing. Al-Khawass told him that he was travelling to increase his trust in Allah, and for his general well-being. Sayyiduna Mansoor al-Hallaj then said to him, “You spend your whole life in cultivating your own inner self. Where then is the well-known forgetting of self in the Unity?”

The Love of Allah meant for Sayyiduna Mansoor al-Hallaj that: “You remain standing in front of your Beloved when your qualities are destroyed, and when your existence has disappeared in His Existence.” Remembering the hadith of the Prophet, prayers and peace be upon him: Nothing loves Allah by any action which is more pleasing to Him than loving Him, Sayyiduna Mansoor al-Hallaj said, “Suffering is He Himself, whereas happiness comes from Him.”

However Sayyiduna Mansoor al-Hallaj, who accustomed himself to suffering, did not mean by the necessity of suffering that this was the returning of the human being, through Allah’s Majesty (jalal) to be as he was before he was, which was how Sayyiduna Junaid al-Baghdadi had spoken about the Love. Sayyiduna Mansoor al-Hallaj saw the meaning of suffering through the Love as the way by which the human being could come through the deep Secret Love (al-`ishq) to taste the essence of the Essence of Allah, and the meaning of the Secret of the Creation. Passionate overflowing love (`ishq) meant for Sayyiduna Mansoor al-Hallaj the ever-moving, creating and recreating Love by which all is destroyed in order to be brought back again to further tasting of the Essence, and a higher state of ecstasy and annihilation.

When he spoke in this way and used these terms, many people, especially the orthodox Muslims of Bagdad, and even some of the moderate Sufis themselves, considered him dangerous and turned away from him. Because in this he was walking with and tasting of a knowing that was reserved for very few, and only acceptable when contained, as was the case of Sayyiduna Junaid al-Baghdadi, in the perfect baqa’ and subsistence amongst created beings. Sayyiduna Mansoor al-Hallaj, may Allah be pleased with him, said:

“Is it You or I? That would be two gods in me;
But far be it from You to manifest as two-
The He-ness that is Yours is in my One-ness forever;
My all added to Your All would be a double existence.
But where is Your Essence, from my place of looking,
when I see You?
Since my essence has become plain, in the place where I am not.
And where is Your Face, which is the Object of my gaze,
Whether in my inmost heart, or in the glance of my eye?
Between You and me there is an I am that battles with me,
So take away, by Your Grace, this I am from in between.”

He said, “Love is in the pleasure of possession, but in the Love of Allah there is no pleasure of possession, because the stations of the Reality arewonderment, the cancelling of the debt which is owed, and the blinding of vision. The Love of the human being for God is a reverence which penetrates the very depths of his being, and which is not permitted to be given except to Allah alone. The Love of Allah for the human being is that He Himself gives proof of Himself, not revealing Himself to anything that is not He.” This was the meaning for Hallaj of the Words of Allah, the All-Mighty: “I have chosen thee for Myself.” (20:41).

Then he, may Allah be pleased with him, said, “Love (mahabba) is from the seed (habba) of the heart. The seed of the heart is its pith (lubb), and the pith is the place of the subtlety (latifa). The subtlety is the place of Allah, and the place of Allah is the complete freedom (tamalluq) with Him.” Now again for the second time Sayyiduna Mansoor al-Hallaj left for the Pilgrimage dressed in the ragged clothes of the darwish and with a large number of followers accompanying him, all dressed like him.

It is said that when they reached Mecca, one of the authorities there denounced him as a heretic and a magician; so he returned to Basra, and from there he went to the town of Ahwaz in south west Persia where he remained for a period of time.

But Sayyiduna Mansoor al-Hallaj’s spirit would not allow him to stay for long in any place, and he felt called again to travel to distant places. He said, “Now I am going to the lands of many gods to call men to Allah.” So he took a boat to India and from there he travelled to China.

His enemies said that he went to India to learn magic, and especially the secret of how to perform the Indian rope trick. But he, may Allah be pleased with him, did not need any of those things. Allah, the All-Mighty, gave him everything, and there was nothing that he needed from any human being. His only desire was for his Beloved in his heart. He told his family that he wanted to go to India and to the Far East to call the unbelievers to God.

So he travelled to Gujarat, and from there he wandered through the Sind and the lower Indus valley, which had been part of the Muslim Empire since 711 C.E. He met many people in all his journeying and spoke to thousands; and many people loved him and followed him in those distant lands. The seeds which he sowed there grew and remained with the people, and it is said that they can still be found in the religion and the poetry of those who claim to descend from them in that province.

From Sindh, he travelled to the northern borders of India, then to Khurasan, and to Turkestan, and eventually to Turfan. It is suggested that he may have gone with the caravans carrying brocade from his home town of Tustar to the East, and returning with Chinese paper to the Islamic countries. Some say that his teachings were written down on precious paper which was decorated in the style of the Manichaen manuscripts from Central Asia. Also, he was said to have entered into relationships with the Carmathian people, who were supposedly Shi’ites, but who were in truth original Arabs of Arabia.

In 900 C.E. they had revolted against the despotism of the Persians and the militarism of the Turks. The Carmathians were described as being puritan and democratic, and came from the same tribes which, in the time of the Prophet Muhammad, prayers and peace be upon him, had formed the spear head of the great Arab conquests. Now their rebellion, which had begun in Arabia, led them out further and further until they captured Damascus, Homs and Hama, all of which they were occupying at that time. Afterwards they were to seize the Yaman and in the year 906 C.E., a year before the martyrdom of Sayyiduna Mansoor al-Hallaj, they captured Kufa, and were threatening Baghdad. At the time when al- Hallaj was journeying across India and Asia Minor, the Carmathians ruled in Bahrain and also in the northern Sind and in Multan.

These last two places Sayyiduna Mansoor al-Hallaj had recently visited on his travels. When later he, may Allah be pleased with him, was faced with hostile accusations, one was that he had stirred up feelings in these outlying eastern places hostile to the Caliph of Baghdad.

What is certain is that Sayyiduna Mansoor al-Hallaj was loved and sought by many people wherever he travelled, and when he returned to Baghdad many of them wrote him letters; the Indians addressing him as Abu ‘l-Mughith, the Chinese as Abu ‘l-Mu’in, and in all the places which he visited he was given a special name by which he was known.

All this, and particularly the fact that he had vast followings amongst the people of all the places where he had travelled, made the government of Baghdad very suspicious of Hallaj, and not only suspicious, but they began to look upon him as a threat to the security and stability of their power.

In Al-Akhbar Sayyiduna Mansoor al-Hallaj there are many stories which give a good idea about his life in Baghdad, both before and after he returned from his long second journey to the East. He is said to have taught the people and called them to Allah with intense love and asceticism.

When someone asked him about the Unity of Allah (at-tawhid), he answered him: “Allah, Most High, is the very One Who Himself affirms His Unity by the tongue of whomsoever of His creatures He wishes. If He affirms His Unity in my tongue it is He Who does so, and it is His Affair. Otherwise, my brother, I myself have nothing to do with affirming Allah’s Unity.” Here Sayyiduna Mansoor al-Hallaj was not speaking from any humanity, but with the tongue of the Unity. In his presence he was in fact always affirming Allah’s Unity, but in his heart he knew that no matter to how many different places he travelled to bring the people to Allah, still his witnessing would not be completed. So it was that, moved by this burning desire which he saw could not be fulfilled except in the total destruction of his very existence, he broke his discipline of silence, and tore aside the Veil to reveal the hidden Secret. Thus his need and longing to eliminate the I am between himself and his Beloved God took on a more open form. His fellow ecstatics and companions, ash-Shibli, an-Nuri or Bayazid al-Bistami, although they did not always keep silent, managed, nevertheless, to stay away from the anger and the stones of the people. Ash-Shibli said, “Sayyiduna Mansoor al-Hallaj and I are of one love and one belief, but my madness saved me, while his intelligence destroyed him.”

السید الشیخ عبد القادر الجیلی رضی الله تعالٰی عنه یقول غیر مرة عثر اخی حسین الحلاج
فلم یكن فی زمانه من یاخذ بیده ولو كنت فی زمانه لاخذت بیده وانا لكل من عثربه مركوبه
من اصحابی و مریدی و محبی الٰی یوم القیمة اخذ بیده۔ والحمد ﷲ رب العلمین۔

n to change this text. Lorem ipsum dolor sit amet, consectetur adipiscing elit. Ut elit tellus, luctus nec ullamcorper mattis, pulvinar dapibus leo.

Asad al-Din Abu Mahfuz
Ma’roof al-Karkhi Radi ALLAHu Anho

HIS POSITION IN THE SILSILA:

Hadrat Asad al-Din Abu Mahfuz Shaykh Ma’roof Ibn Feroz al-Karkhi Radi Allahu Ta’ala Anho is the ninth Imam and Shaykh of the Silsila Aaliyah Qadiriyah Barakatiyah Razaviyah Nooriyah.

BIRTH:

Hadrat Ma’roof Karkhi Radi Allahu Ta’ala Anho was born in Karkh.

NAME:

His name is Asad al-Din and is famously known as Ma’roof Karkhi and Abu Mahfooz.

HIS FATHER:

His father’s name was Feroz. [Safinat al-Awliyah]

EDUCATION:

He attained all his knowledge under the watchful eye of Hadrat Imam Ali Rida Radi Allahu Ta’ala Anho. [Tadhkirat al-Awliya]

HIS EARLY LIFE:

Initially, he was a non-Muslim, but even as a child, he had great love for Islam. He used to always spend his time in the company of Muslim children, and often talked to his parents about accepting Islam. His father was not pleased with this, and enrolled him to study under a Christian Priest. The first question the priest asked him was,
“Tell me my son, how many people are there in your family?” He said, “Myself, my father and my mother.” The priest then said, “Very well, now say Esa Alaihis Salam is the third god of three (trinity).” Hadrat Ma’roof Karkhi Radi Allahu Ta’ala Anho says, “Even during my time as a non-Muslim my heart did not accept to say what he commanded me to. When I refused to say this, he began to beat me severely. The more he beat me, the more I rejected his teaching. He finally became weary of me and asked my father to imprison me. I was thus locked in a room for three days and every day, I was given one bread, which I did not even touch. When I was taken out, I ran away. As I was the only child to my parents, they were very sad and they sent a message to me saying that I should return to them and I would have the right to accept whichever faith I wished, and that they too will accept the same faith. I then went to Hadrat Ali Rida Radi Allahu Ta’ala Anho and accepted Islam at his hands. I then went home with this most valuable gift of Islam, and alHumdulillah, my parents also accepted Islam.” [Tadhkirat al-Awliya, Page 221]

SHAYKH-E-TARIQAT:

He became mureed of Hadrat Habeeb Raa’ee Radi Allahu Ta’ala Anho and was blessed with Khilafat from Hadrat Habeeb Raa’ee Radi Allahu Ta’ala Anho , Hadrat Ali Rida Radi Allahu Ta’ala Anho and Hadrat Dawood Taa’ee Radi Allahu Ta’ala Anho.

HIS TEACHERS:

He studied under the care of Hadrat Ali Rida Radi Allahu Ta’ala Anho and also attained education from Hadrat Imam al-Aa’zam Abu Hanifa Radi Allahu Ta’ala Anho . He attained spiritual training in the care of Hadrat Habeeb Raa’ee Radi Allahu Ta’ala Anho .

HIS EXCELLENCE:

He was a very pious personality and one of the most distinguished Aarifs of his time. He also served many great personalities such as Hadrat Dawood Taa’ee Radi Allahu Ta’ala Anho , who also blessed him with Khilafat. He used to call out the Adhan with true love, and when he would reach the words Ash hadu An Laa Ilaaha illa-Allah, the hair on his body would stand up and his entire beard would become stiff and he would begin to tremble to such an extent in the fear of Allah, that it seemed as if he would fall to the ground.

He would spend lengthy nights in the Masjid making ibaadat, Istighfaar and weeping in the Court of Allah. Hadrat Sirri al-Saqti Radi Allahu Ta’ala Anho say, “Whatever I have attained, is through the Sadqa of Hadrat Ma’roof Karkhi Radi Allahu Ta’ala Anho .”

Sayyidi Abdul Wahab Radi Allahu Ta’ala Anho says, “I have not seen anyone who divorced himself from the world, like Hadrat Ma’roof Karkhi Radi Allahu Ta’ala Anho . His excellence is such, that even his blessed grave is a means of attaining blessings.” [Kashf al-Mahjoob]

HIS HABITS AND CHARACTER:

He possessed deep love for the poor and the orphans. Hadrat Sirri al-Saqti Radi Allahu Ta’ala Anho says, “I once saw Hadrat Ma’roof Karkhi Radi Allahu Ta’ala Anho gathering dates on the day of Eid, so I stopped and asked the reason for this. He said, ’That young boy is crying because all the other children have new clothes and he has nothing new on Eid day. I thus, decided to collect some dates, sell them and then buy something for him, so that he is kept busy playing and does not feel uncomfortable on the day of Eid.’” Hadrat Sirri Saqti Radi Allahu Ta’ala Anho says, “I said, Huzoor there is no need for you to do this, I will make sure he gets something on Eid. I then took the boy with me and bought him a new set of clothes. After I did this, a Noor (light) entered my heart, which caused me great pleasure and my condition became very different.” [Masaalik as-Saalikeen, Vol. 1, Page 287]

ALWAYS IN WUDHU:

Once his wudhu broke, so he immediately made tayammum. Those who saw him do this said, “Huzoor! The river Tigris is right in front of you. Why did you make tayammum?” He said, “It is possible that I may pass away by the time I reach the river Tigris”

HIS ABSTENTION FROM THE WORLD:

Once one of Hadrat Ma’roof Karkhi’s Radi Allahu Ta’ala Anho friends asked him the following, “What is it that has caused you to abstain from the world and from the creation of Allah, and remain in seclusion, remembering Almighty Allah? Is it the fear of Death and the grave, or the fear of Hell, or the enthusiasm of attaining Jannat?” Hadrat Ma’roof Karkhi Radi Allahu Ta’ala Anho said, “O My Friend! You discuss such minor things. What are all these worth in front of the creator Almighty Allah? All these are but humble subjects of Almighty Allah. Once you taste the pleasure of his closeness, then you will not think of any of the other things (you have mentioned).”

KARAMAAT:

Hadrat Ma’roof Karkhi Radi Allahu Ta’ala Anho is also a Sahib-e-Karaamat Wali. He has performed many charismatic marvels, of which only a few are being discussed. Once there was a bandit who was captured by the Governor and sentenced to being hanged. As per the command of the governor, the bandit was hanged and died due to hanging. His body was still hanging from the noose, when Hadrat Ma’roof Karkhi Radi Allahu Ta’ala Anho passed by. When he saw this scene, he was very troubled, and began to make dua for forgiveness of the deceased. He said, “O Most Compassionate, Most Merciful! This person has attained his punishment for his actions in this world. O Allah! If you forgive him and bless him with respect in Deen, there it shall cause no shortage in Your Treasures of forgiveness.” Immediately an unseen voice was heard saying, “Whomsoever prays the Janazah Salaah of the man on the noose, shall attain an exalted status in the hereafter.” This voice was heard by the people in the entire town. On hearing this voice, people in town gathered quickly. They removed him from the noose, and gave him proper ghusl and kaffan. Then with much respect, they prayed his Janazah Salaah and buried him. That night a man dreamt that it was the Day of Reckoning, and the man who was hanged, was dressed in the best of clothing and was present in the ranks of the Namaazis. He asked him, how he received such excellence and the man replied, “Almighty Allah accepted the dua of Ma’roof Karkhi and pardoned me.” [Masaalik as-Saalikeen, Vol. 1, Page 288]

Hadrat’s uncle was the Governor of the city. Once he was passing through the jungle, when he saw Hadrat Maroof Karkhi Radi Allahu Ta’ala Anho sitting on the ground eating bread and there was a dog sitting not far away from him also eating bread which he had thrown to it. His uncle saw this and said, “Why are you having your bread so close to the dog?” On hearing this, Hadrat Ma’roof Karkhi Radi Allahu Ta’ala Anho looked up and saw a bird flying in the sky. He commanded it to come and sit on his hand. The bird perched itself on his hand but out of respect and modesty, it covered its face and eyes with its wings. Hadrat said, “See, Everything is modest before a man who is modest before Allah.”

Hadrat Ma’roof Karkhi Radi Allahu Ta’ala Anho and some of his disciples were passing by the River Tigris, when they saw a group of youth who were engrossed in openly committing sin. On seeing this, some of Hadrat’s disciples requested that he make dua for their destruction, so that they evil habits do not pass over to others. Hadrat asked them all to lift their hands and say Aameen to his duas. He then said, “O Allah! Like you have given them the luxuries and freedom of this world, bless them with freedom and luxury in the hereafter.” Everyone was amazed at his dua. He then said, “Do not be hasty. Wait a while and observe.” The disciples saw that after a while, the youth saw Hadrat Maroog Karkhi Radi Allahu Ta’ala Anho and immediately broke their musical instruments and and threw away their alcohol. They all began to weep and came to Hadrat and repented sincerely at his hands. Hadrat then looked at his disciples and said, “Did you see, that which I wished for was fulfilled.”

HIS KHULAFA:

Some of the names of His famous Khulafa are being quoted below:

• Hadrat Shaykh Sirri al-Saqti,
• Hadrat Shah Muhammad,
• Hadrat Shah Qaasim Baghdadi,
• Hadrat Uthman Maghribi,
• Hadrat Hamza Khiramani,
• Hadrat Abu Nasr Abraar,
• Hadrat Shah Musta’aani,
• Hadrat Shah Abu Saeed,
• Hadrat Abu Ibrahim Daloori,
• Hadrat Abul Hassan Harooni,
• Hadrat Shah Jaafar Khalidi,
• Hadrat Shah Muhammad Roomi,
• Hadrat Shah Mansoor Aarif Abu Kaatib,
• Hadrat Shah Abdul Haq Haqaaiq Agah and
• Hadrat Shah Ali Roodibaar (Ridwaanullahi Ta’ala Alaihim Ajma’een)

• There are three signs of a true man, to fulfill ones promise, to praise without a motive and to give without being asked to give.
• Protect the tongue from self praise, like you protect it from sinning.
• He who is not a faqeer, is not a man of tasawwuf.
• Close your eyes from all angles even if there is something in front of you.
• Love is not attained through education and training, but is bestowed by Allah.
• The solution to hardships and difficulties is to keep it hidden.
• Even though an Aarif does not keep the bounties, but he is always engulfed by it.
• Without deeds to hope for paradise is a sin. Without the completion of your sunnah to wish for intercession is a betrayal and boastfulness and without being subservient to have expectations of mercy is ignorance and foolishness.
• Those that are hungry for wealth will never attain complete satisfaction.
• To elaborate on a topic that benefits nobody is signs and proofs of being astray.
• Just as you find it distasteful to listen to bad, so too you should safeguard yourself from singing praises.
• Whenever the creator wishes well upon his servant he opens the doors of good deeds upon him.
• Close your eyes to everyone especially never ever look with ill intent towards anybody.
• Love is such a thing that cannot be shown or taught.
• When you forsake this World, leave behind everything for if you have in your heart but even an atom of what belongs to the World then even in prostration you should not be able to forget it.
• Whatever afflicts you from misfortunes and calamities its success is in its secrecy?
• Open shirk is devotion to speech and hidden shirk is to rely on the creation.
• Humbleness is when you meet anyone then regard that person as better than you, whether he be big or small, an ‘Alim or a Jahil (ignorant) or a Muslim or a Kafir.
• An intelligent person is he who would do on the first day that which he would do on the third day when he is struck by misfortune.
• It had been asked, “What is the remedy for the troubles of the World?” It was said: “Stay far away from the creation and be close to the creator.”
• It has been said a dervish never is greedy for anything. If somebody gives without asking them he never refuses. When he takes he never hoards or stores.
• A woman’s mentor is her husband, in the search of truth although he himself is not a seeker of the truth.
• If anybody betrays or cheats me in the name of ALLAH SubHanuhu wa Ta’ala then I will accept the betrayal.
• Even if you see an innovator of religion fly in the air then too you should never accept him.
• Even if a pious person is found committing a sin then too it does not become lawful or permissible.
• The destruction caused by associating with the rich are beyond the boundaries of writing, safeguard yourself! Safeguard yourself!!
• Knowledge is male while action is its opposite i.e. female. Religion is obtained by doing work in the World.
• The person who does a good deed with the intention of rewards in the hereafter is a merchant. The person who does a good deed because of the fear of hell is a slave, just as a slave out of fear of a whipping continues to work. The person who does a good deed for ALLAH SubHanuhu wa Ta’ala alone is noble and free.
• To associate with a sinner is to sanction his sins, and to sanction sins is equivalent to committing it.
• Worship is useless without firm belief.

WISAAL SHARIF: He passed away on a Friday or Saturday, on the 2nd of Muharram, 200 Hijri. After his demise, Hadrat Muhammad bin Abul Hussain Radi Allahu Ta’ala Anho says, that he saw Hadrat Ma’roof Karkhi Radi Allahu Ta’ala Anho in his dream and he asked him how Almighty Allah had treated him. He said, Almighty Allah pardoned me, not because of my piety but because of what I heard from Hadrat Samaak Radi Allahu Ta’ala Anho in Kufa, when he said, ’He who leaves all ties and turns towards Allah, then Allah Almighty Allah sends his Mercy towards him and he turns all his servants in his direction.’ I followed this advice of his and turned completely towards Allah, and with the exception of the Khidmat of Hadrat Ali Rida Radi Allahu Ta’ala Anho I left everything else.

Hadrat Sirri al-Saqti Radi Allahu Ta’ala Anho says, “I dreamt that Hadrat Ma’roof Karkhi Radi Allahu Ta’ala Anho was seated totally absorbed in the love of Allah, under the Arsh and Almighty Allah said, ‘O Angels! Who is this?’ the Angels said, O Allah You are All Knowing. There is nothing hidden from You.’ Almighty Allah said, ‘This is Ma’roof Karkhi who is drowned in My love and closeness and until he does not make my Deedar he will not regain his consciousness and neither will he gain contentment without my Deedar.’”

MAZAAR SHARIF: His Mazaar Sharif is in Baghdad Sharif. Hadrat Sirri al-Saqti Radi Allahu Ta’ala Anho says, “When you are faced with any difficulty, then say, “O Allah! Assist me through the Sadqa of Ma’roof Karkhi Radi Allahu Ta’ala Anho .” All your problems shall be solved (inshaALLAH).

1. Shaikh Ruknuddin Alauddoula Simnani,
2. Mir Syed Ali Hamdani,
3. Makhdoom Syed Jalal Uddin Bukhari,
4. Khwaja Hafiz Sherazi,
5. Shaikh Najmudin Asfahani,
6. Khwaja Bahauddin Naqushbandi,
7. Syed Shah Badiuddin Madar,
8. Quazi Shahabuddin Doulat Abadi and
9. Gesu Daraz Banda Nawaz

1. Hadrat Syed Abdur Razzque Noorul Ain
2. Shaikh Kabirul Abbasi
3. Shaikh Darreyatim Sarwarpuri
4. Shaikh Shamsuddin Faryad Ras Awadhy
5. Shaikh Osman
6. Shaikh Suleman Mohaddis
7. Shaikh Maroof
8. Shaikh Ahmad Quttal
9. Shaikh Ruknuddin Shahbaz
10. Shaikh Quayamuddin
11. Shaikh Asiluddin
12. Shaikh Jamiluddin Supid baz
13. Moulana Qauazi Hazzal
14. Shaikh Arif makrani
15. Shaikh Abul Makarim Khujandi
16. Shaikh Abul Makarim Harwi
17. Shaikh safiuddin rudoulwi
18. Shaikh Samauddin Rudoulwi
19. Mulla Karim
20. Shaikh Khairuddin Sudhowri
21. Quazi Muhammad Sudhowri
22. Quazi Abu Muhammad
23. Moulana Abul Mozaaffar Lukhnawi
24. Alamuddin Jaisi
25. Shaikh kamal Jaisi
26. Syed Abdul Wahab
27. Syed Reza
28. Jamshed Beg Qualandor Turk
29. Quazi Shahabuddin Doulat Abadi
30. Moulana Haji Fakhruddin Jaunpuri
31. Moulana Shaikh Daud
32. Moulana Ruknuddin
33. Shaikh Adam Osman
34. Shaikh tajuddin
35. Shaikh Nooruddin
36. Shaikhul Islam Ahmadabad Gujrat
37. Shaikh Mobarak Gujrat
38. Shaikh Hossain Dawezwi
39. Shaikh Safiuddin
40. Masnad Ali Saif khan
41. Shaikh Ahmad kanlouri
42. Moulana Abdullah Dayar Banarsi
43. Moulana Nooruddin Zafarabadi
44. Malik Mahmood, Baba Hossain kitabdar
45. Syed hasan Alam Barada
46. Shaikh Jamaludddin Rawat
47. Hesamuddin Zanzani Punwi
48. Moulana Khaggi Mohamed
49. Shaikh Abubarkar
50. Shaikh Safiuddin Arweli
51. Syed Ali Lahori
52. Shaikh Ludhan
53. Shaikh nizamuddin Brelwi
54. Shaikh Ali Dosti Simnnani
55. Shaikh Omnar
56. Shaikh Abu Said Khigri
57. Khwaja Abdur rahman
58. Khwaja Saduddin Khalid
59. Quazi Shudha Awadhi
60. Shaikh Zahid Noor
61. Shaikh Peer Ali Arlat Tarki
62. Shaikh Nizamuddin Labir
63. Shaikh Ali Simnani
64. Shaikh Ghouhar Ali
65. Shaikh Taquiuddin
66. Moulana SharafullahImam
67. Shaikh Nizamuddin
68. Shaikh Yahya Kaldadar
69. Shaikh Meer Moallah
70. Quazi Beg
71. Shaikh Qutbuddin Yahya
72. Khwaja Nizamuddin Aulla
73. Shaikh Mohiuddin
74. Amir Nangar Quli

HIS POSITION IN THE SILSILA: Waaqif-e-Rumooz-e-Khafi wa Jali, Hadrat Shaykh Jaafar Abu Bakr Shibli Radi Allahu Ta’ala Anho is the twelveth Imam and Shaykh of the Silsila Aaliyah Qadiriyah Barakatiyah Razawiyah Nooriyah.

BIRTH: He was born in Samarrah in the year 247 Hijri [Masaalik as-Saalikeen, Vol. 1, Page 316]

NAME: His name was Jaafar, and he was also known as Abu Bakr. The name Jaafar bin Yunus is engraved on his blessed Shrine. His title was Mujaddid. He was known as shibli, because he came from a place called Shibla or Shabeela. [Masaalik as-Saalikeen]

EDUCATION: He says as follows about himself, “I studied and attained the knowledge of Fiqh and Hadith for thirty years. The sea of knowledge flowed in my heart. I presented my self before many of those who were known as people of great knowledge and learning. I asked them to bless me with the knowledge concerning the journey towards Allah, and yet not one of them knew anything about what I asked. They all said, ‘that the sign of something will be found in something, but there is no sign of Ghaib’ I heard their words and was amazed. I said, you are all in the dark and Alhumdulillah, I am the light. I then thanked Almighty Allah, and then gave my wilaayat to a thief, until he did with me as he did.”

HIS SHAYKH-E-TARIQAT: He is the mureed and Khalifa of Sayyid al-Taaifa Hadrat Junaid al-Baghdadi Radi Allahu Ta’ala Anho.

HIS EXCELLENCE: He was the Muqallid of Hadrat Imam Maalik Radi Allahu Ta’ala Anho and he knew the entire Muwatta of Imam Maalik Radi Allahu Ta’ala Anho by heart. He spent most of his time in the Ibaadat of Almighty Allah. He visited all the great Masha’ikh of his era, and spent time with all of them. He gained a very exalted position in spiritualism. His spiritual position had become so great, that the ordinary mind could not understand him. It is stated that for a very long time, he lived under a tree. He would walk around the tree, making the zikr of “Hoo – Hoo” People who saw him, asked him concerning his condition. He said, “There is a dove on this tree which is saying “Koo – Koo” I am thus following its pattern and making the Zikr of Hoo Hoo. Those who saw this noticed that the dove would not remain silent until he stopped his zikr. For as long as he was in Zikr, the dove also went on cooing. [Shahrat al-Kaamileen, Page 206]

HIS POSITION IN THE COURT OF THE BELOVED PROPHET: Hadrat Abu Bakr bin Mujahid Radi Allahu Ta’ala Anho was a very great saint and a great Imam of Hadith and Fiqh. Many Ulama and Masha’ikh sat in his gatherings to listen to the knowledge he imparted. Once Hadrat Abu Bakr Shibli Radi Allahu Ta’ala Anho went to one of his gatherings. On seeing Hadrat Abu Bakr Shibli Radi Allahu Ta’ala Anho, he immediately stood up in respect. He embraced him with great love, and then kissed his forehead. A man from those present at the gathering (who did not know Hadrat Abu Bakr Shibli) stood up and said, “Sayyidi! This man is a insane (One who does not seem to be in the right state of mind), why do you treat him with such respect?” Hadrat Abu Bakr ibn Mujahid Radi Allahu Ta’ala Anho said, “O People! I have done with him as I saw the Prophet Peace and Blessings of Allah be Upon Him do with him.” He then narrated a dream by saying, “I dreamt that it was the most exalted gathering of the Prophet Peace and Blessings of Allah be Upon Him. Then, when Hadrat Abu Bakr Shibli Radi Allahu Ta’ala Anho entered the gathering, the Prophet Peace and Blessings of Allah be Upon Him stood up, and kissed his forehead. I said, Ya Rasoolallah Peace and Blessings of Allah be Upon Him, Why such a great amount of love and affection for Shibli? And the Prophet Peace and Blessings of Allah be Upon Him said, ‘After Namaaz, he reads from Laqa Jaa Akum Rasoolun until Azeem, and he then says SallAllahu Alaika Ya Rasoolallah three times.’” [Raah-e-Aqidat, Page 19/20]

Once, Hadrat Imam Abu Bakr Shibli Radi Allahu Ta’ala Anho was accused of being insane (as none knew the reality of his spiritual condition). He was admitted to a mental facility for treatment. Some of his disciples and well wishers heard of this and came to meet with him. He asked who they were and they said that they were amongst those who had great love for him. He then launched stones at them, which caused them to run away from him. He said, “If you are from amongst those who love me, then why do you run away from me when I launch stones at you? Those who truly love somebody will not run away from his pain.”

HIS SHAYKH’S LOVE FOR HIM: Once a few disciples of Hadrat Junaid al-Baghdadi Radi Allahu Ta’ala Anho were seated together praising Hadrat Abu Bakr Shibli. They said, “There is none that is more respected and honest amongst us than Abu Bakr Shibli Radi Allahu Ta’ala Anho” As they were having their discussion, Hadrat Junaid al-Baghdadi Radi Allahu Ta’ala Anho entered and said, “What are you discussing about Abu Bakr Shibli? All that you have said is improper. He is not as good as you all say. Now remove him from the room.” After Hadrat Abu Bakr Shibli Radi Allahu Ta’ala Anho left the room, Hadrat Junaid-e-Baghdadi Radi Allahu Ta’ala Anho addressed his disciples and said, “I have a hundred times more respect and love for Shibli, compared to that which you were discussing. When you were praising him in his presence, it was like you were striking him with a sword. It was [Masaalik as-Saalikeen, Vol. 1, Page 323]

for this reason, that I had no option but to say what I said, so that it may be a shield against that which you were saying, if not he would have been devastated (for he could not accept being praised, due to his humility).” [Kashf al-Mahjoob, Page 193]

HIS KARAAMATS: Once Hadrat Abu Bakr Shibli Radi Allahu Ta’ala Anho had taken very ill. Ali bin Esa informed the Khalifa of this, and the Khalifa sent a Christian doctor to treat Hadrat Abu Bakr Shibli Radi Allahu Ta’ala Anho. This doctor was the royal specialist physician. He treated Hadrat Abu Bakr Shibli Radi Allahu Ta’ala Anho, but he could not help in making him feel better. The doctor once said to Hadrat, “If I felt that your cure was in a piece of my flesh, then I would not even mind cutting of a piece of flesh.” Hadrat Abu Bakr Shibli Radi Allahu Ta’ala Anho said, “My medicine is in something else.” The Doctor said, “In what is it?” Hadrat said, “In this, that you leave kufr and accept Islam.” The doctor immediately read the kalima and accepted Islam. When the Khalifa heard of what had happened, he began to weep. He said, “I thought that I had sent a doctor towards one who was ill. Little did I realize that I had sent one who was ill towards a doctor.”

Hadrat Ambaazi states that once he wore a beautiful shawl and went to visit Hadrat Abu Bakr Shibli Radi Allahu Ta’ala Anho. When he reached there, he saw that Hadrat was wearing a very beautiful hat. On seeing the hat, he thought that the hat would be very well suited for him. He wished that the Shaykh would present the hat to him. He was still thinking of this, when Hadrat asked for his shawl. The Shaykh then took both the chaadar and the hat, and threw them into a fire. He said, “With the exception of the Deedar of Almighty Allah, a person should not have any other desire in his heart.” [Tazkirat al-Awliyah]

GEMS OF WISDOM:

• If you come to me on a Friday after one week, and you find that you thought of other than Allah during the week, then you should know that you have the desire of the world in your heart. What can the one who desires the world gather for the hereafter? Thus, for as long as you are in the world, prepare for the hereafter.
• It has never been such, that I remained hungry for Allah, and Allah had not entered the Noor of secrets into my heart.
• A Sufi is one who is away from the people and close to Allah.
• If a person claims to have love, yet he spends his time in other things, then, he does not desire his beloved, but he desires something else, in other words, he is making a mockery of his beloved.
• Love means, that you should give up everything for the sake of the beloved.
• Shariah is this, that you should follow it, Tariqah is this, that you should desire and Haqeeqah is this, that you should see.

WISAAL SHARIF: Various highly spiritual incidents occurred during the time of his wisaal. Many people asked him to read the Kalima and one person proclaimed the Shahaadat aloud, so as to remind him. On hearing this, he said, “The dead have come to remind the living.” He passed away on the 27th of Dhul-Hijjah, 334 Hijri on the eve of a Friday, at the age of 88 years.

HIS KHULAFA: The names of only two of the Khulafa of Hadrat Abu Bakr Shibli could be found.

1. Hadrat Khwaja Abdul Waahid Abul Fadhl Tameemi
2. Hadrat Abu al-Hasan Neemalam.

AFTER HIS WISAAL: After his wisaal, a pious man saw him in his dream, and asked, “Sayyidi! What transpired with the Angels of the grave?” He said, “When the angels came to me, and asked about my Lord, I said, ‘It is He, who created Adam Alaihis Salam and commanded the Angels to prostrate before him. All of them prostrated but Iblees, who turned his face away from the command of Allah and showed pride. At that time, I was in the spine of Hadrat Adam Radi Allahu Ta’ala Anho.” The Angels said, “He has answered on behalf of all the children of Adam Alaihis Salam.” [Shajrat al-Kaamileen, Page 203]

MAZAR SHARIF: His Mazaar Shareef is in Saamarrah, which is in Baghdad Shareef (Iraq).

Sultan al-Suharward; Shahab ul-Din
Abu Hafs Umar Bin Muhammad Suhrawardi

The Founder of the famous Sufi Order, “Suhrawardi” is Shaykh al-Shayyukh Shahab al-Din Abu Hafs ‘Umer Bin Muhammad al-Bakari Al-Suhrawardi, al-Shafi’i, Mohadith Baghdadi. He was born in “Suhraward” A town at that time situated near Zanjan in Iran, Unfortunately today it is impossible to even identify the site of this ancient town for certain. His date of birth is most probably at the end of “Rajab”(7th Islamic month) or the beginning of “Sha’ban” (8th month) in 539/1145.

His lineage starts from Hadrat Abu Bakr Siddique (the first caliph of Islam). According to “Munaqib-e-Ghawthia” his parents did not have a child. Disappointed enough one day his mother took an opportunity and reached the holy “khanaqah” (Sufi centre) of Shaykh Abd al-Qadir al-Gilani al-Hasani popularly known as Ghawth al-Azam (the founder of “Qadri” Sufi order D.561/1167), and requested him to pray to God for her to bear a child. At this the Shaykh made a prediction about a very special son for her. According to another assumption Shaykh also suggested the good name of the child as Shihab al-Din Umer.

Shihab al-Din Umer took his early education at home, Like his uncle Shaykh Dia al-Din Abu al-Najib Abd al-Qahir Bin Abdullah al-Bakari al-suhrawardi (D.563/1165), in his Child hood he traveled to Baghdad for studies. There he had an apportunity to study The Quran (The holy book of Islam), Hadith (sayings of Prophet), Fiqh (juridco-canonical system of Islam) and other on going subjects which were essential at that time, from famous, authentic, skillful and centrally figured teachers of that age, including his uncle. After the completion of his studies, he then came under his uncle’s supervision for spiritual knowledge and the development of his inner-self. He also had Shaykh Abd al- Qadir al-Gilani as his spiritual benefactor, and he wore the khirqah-e-khilafat (khirqa:a dervish’s patched garment, symbol of his vows of obidience to the rule of his order, khilafa: vicarship) in Qadria, from shaykh Abd’al-Qadir al-Jilani in 560/1162. On the other hand According to “Qala ‘d al-Jawahir” “He is one who has been approached by the Great Shaykh Jilani himself who said ‘O, Omar! you will be well renowned in the later saints of Iraq.’

Apart from these two great sufis he also benefacted from many other “Musha’ikhs” (Sufis) of that certain age. For many days he spent his time with “Abdals” (a categary of saints) in the island of ‘Abbadan’ (Persian Gulf). He also had the opportunity to acompany” Khidr”. (a Prophet or saint immortalized by the fountain of life). He performed the “Hajj” (pilgrimage) on a number of occasions. And in 628/1231 he performed his last “Hajj”, while in Mecca (the holy place of Muslims, situated in Saudi Arabia, where they perform Hajj) he met the great Egyptian poet and Sufi ” Shaykh Abu Hafs Umar bin ali known as Ibn al-Farid.D.632/1235. On that occasion the two sons of Ibn al-Farid “Shaykh Kamal al-Din Muhammad & Shaykh Abd al-Rehman”, with the permission of their father, took “Bay’a” (oath of allegiance) and wore “Khirqa” (patched frock, sign of a dervish) from Shaykh al-Shayyukh.

After the sad demise of his uncle in 563/1165, he became his successor in his uncle’s “khanaqah”(Sufi center). He established three more “Ribats”(religous hostel) (1) Ribat-e-Nasri, (2) Ribat-e-Bistami, (3) Ribat-e-Mamoonia, for the students.

His Bounty spread all over the world, due to his wide spread popularity, people across the globe came to benefit from his kind-self. A good story is told of the practical wisdom which lay underneath his spirituality light, a Sufi wrote to him, “I gave up working, I find my self inclined to a life of idleness, where as if I work I am overcome with pride: which had I better do? “He replied briefly and to the point ” work and ask God’s forgiveness for your pride”. He spent most of his life in Baghdad were he enjoyed the favour of then caliph al-nasir: He was appointed “Shayakh al-Shayyukh” (master of masters) by the caliph. There he received visitors & letters from all parts of the Muslim world.

On many occasions he became the ambassador of peace between Muslim emperors. He was respected evenly throughout the Muslim world by each and everyone. Ibn-e-Khalikan [608-681H.D.] (The Historian of the time of Shaykh Suharawardi) wrote “In his last age no body was able to compete with him”. Every day millions presented “Nazranas” (a gift by the wealthy people to their spiritual master) which was distributed among the poor and needy in the evening. He led an absolutely simple life, although millions came into his hand. Even when he died, there were no sufficient funds for his funeral.

He had love and affection for Sufis of other “Tariqahs” (Sufi orders) and was well respected by those Sufis as well, like Hadrat Mu’in al-Din Hasan Sijzi Chishti [D.633/1235] (the founder of Chishti Sufi order in the subcontinent), Shaykh Abu al-Janab Najm al-Din Ahmed Bin Omar al-Kubra entitled as Shaykh-e-Wali Trash (D.618/1221)[the founder of kubraviyyah, Firdawsiyyah Sufi order], Shaykh Baha al-Din Walad [D.628/1231.(Father of famous Persian Sufi poet Jalal al-Din Muhammad Rumi) and many others. Hadrat Farid al-Din Masood Gunj-e-kkar[D.664/1265] (famous Chishti Sufi of the subcontinent). traveled to Baghdad for Shaykh al-Suhrawardi and lived many days in his khanaqah, and gained sacred fortunes through his personality.

Imam Yafi’i (D.678/1367) has written in his book that Ibn ‘Arabi (D.638/1240) accidentally met with Shaykh al-Suharwardi, they had eye contact with each other and separated with out uttering a single word. Later somebody enquired about Skaykh Suhrawardi from Ibn ‘Arabi, answering he said “he (Shaykh Surawardi) is a person who, from top to toe is filled with SUNNA (traditions, customs) of the Holy Prophet”. And, when Shaykh Suhrawardi was asked about his opinion of Ibn ‘Arabi, he replied, ” He is an ocean of realities”. In “Risala Iqbaia” it is stated that people asked Shaykh Sa’d al-Din Hamuya (D.650/1252), how he describes Ibn ‘Arabi in his words, at this his answer was that ” He can be compared with a stormy ocean with who’s area is infinite”. Then again was asked about Shaykh Suhrawardi, he replied, “The noor (light) of Prophets Following on his forehead is in such a manner which is quite a different thing”.

Due to his motivation many great mystics merged on the scene. Sufi’s from all over the world flocked to his Khanaqah to obtain initiation from him. He sent his vicegerents to all parts of the world.In “Akhbar al-Akhiyar-Fi-Asrar al-Ibrar” it happened to be Shaykh Suhrawardi’s statement that ‘In the subcontinent I have many vicegerents’. According to my latest research he sent approximately 20 vicegerents in the subcontinent. Some of his renowned vicegerents in the Subcontinent are “Sheykh al-Islam Sayyid Nur al-Din Mubarak bin Abd ‘Allah bin Sharf al-Hussaini al-Ghaznavi, entitled as Mir-e-Dehli (D.632/1234) who was shaykh al-Islam of Dehli in the period of Sultan al-Tutmish (D.633/1236), Shaykh al-Islam Baha al-Din Abu Mohammad Zakaria Multani (D.661/1262), Shaykh Qadi Hamid al-Din Muhammad Bin Atta Al-Faruqi Nagauri (D.643/1274), Shaykh Jalal al-Din Muhammad Tabrazi (D.642/1244), Shaykh Nuh Bhakari sindhi, Shaykh sayyid Ahmad known as Sultan Sakhi Sarwar (D.577/1181), Shaykh Dia al-D in Rumi(D.721/1323), shaykh Majd al-Din Muhammad Haji Jajermi (D.623/1226), Shams al-Aarfeen Shah Turkaman Bia’bani Dehlvi, Shaykh sayyid Qadi Shihab al-Din bin Muhammad al-Hussaini known as “Jagjote”(nur.e.alam, light of world, D.666/1267-68, he is the maternal grand father of shaykh Sharf al-Din Ahmed bin yahya Munyari.D.872/1380 ), Shaykh sayyid mo’iz al-Din sandailvi “Abdal”, Shaykh Mir sayyid Ila al-Din jawarri, Shaykh Sharaf al-Din Iraqi, Shaykh Muhammad Ibrahim Ansari, Shaykh Ahmad Bin Zain Multani, Shaykh Sulaman Bin Abd ‘allah Al-abasi Al-Hashmi etc. He also sent his vicegerents in other parts of the world. Few of his vicegerents are: The famous persian poet Shaykh Muslihuddin Sa’di of Shiraz (D.691/1292) (sheraz-Iran), Shaykh Najib al-Din Ali Bin Buzghush Sherazi (D.678/1279) (sheraz-Iran)

Shaykh Shams al-Din Safi Sherazi (sheraz-Iran), Shaykh sayyid Muhammad Shujah Mashadi (Mashhad-Iran), Shaykh shah Sharf al-Din Mehmood Bin Husain Tustri (shoukara-Iran). Shaykh Muhammad Yemni (yeman), Shaykh Ahmed of Damascus(Damascus-Syria), Shaykh Najam al-Din al-taflissi(baghdad-Iraq), Shaykh sayyid Muhammad Baghdadi (Baghdad-Iraq), Shaykh Rasheed al-Din Abu abd Allah Muhammad bin Abu al-Qasim Al-Maqri al-Sufi al-Baghdadi (baghdad-Iraq), Shaykh Ahmed al-Faruqi al-Kabuli (Kabul, Afghanistan), Shaykh Izz ‘al-Din Abu al-Abass Ahmed Faruqi etc. According to some books, famous Persian Poet Shams al-Din Muhammad Hafiz of Sheraz(D.791-92/1389) (if this date of death is correct then it is not possible) and Shaykh Ahmed Al-alvi Al-Yassvi (D.562/1166)(founder of Yasviyya Sufi order) are also the vicegerents of Shaykh Suhrawardi. Till now through latest research only the names of his three sons have been discovered. One of them is Shaykh Zain al-Din, second is shaykh Imad al-Din Mohammad (D.655/1257), he became his successor after him, he was his companion in his last pilgrimage in 628/1231 and third is Shaykh jamal al-Din.

He wrote several books on different topics in his life. The famous German Orientalist Brockelmann in his book “Geschichte der arabischen literature” tells us about the 21 books written by the Shaykh. One of them is “Awa’rif al-Ma’arif” (Bounties of divine knowledge) which for centuries has been very popular amongst the Sufi’s. And taught it to their disciples. It was written in Mecca, Shaykh narrates that whenever he faced any difficulty in writing, he turned towards Allah, had “Tawaf” (circumambulation around the Ka’ba) of the “Bait Ullah”. The book is written in Arabic, and in every period it was translated in different languages. Famous Suharawardi Sufi Shaykh Sayyid Jalal al-Din Hussain bin Ahmad Kabir known as Makhdum-i-Jahaniyan Jahan gusht (D.785/1384) spoke many times about this book “if somebody does not have a “Murshid” (Spiritual Master) and if he reads this book “Awa’rif al-Ma’arif” carefully and abides by it, he will become a perfect Sufi.”

According to some books, in his last age he became blind and he passed away in 1st Muharam 632/1234 in Baghdad.The Imam of his Janaza prayer was Hadrat ohd al-Din Hamid bin abu al-Fakher kimani(D.635/1238), and he gave him last Ghussal (bath), clothed him “Ka’fan (shroud)” also according to some books Hadrat kirmani also benificted from Hadrat suhrawardi and vicegerent of Hadrat suhrawardi in suhrawardi sufi order.

He is burried in the grave yard of “Vardia”. His shrine is situated near Bab-e-Wustani. This tomb is one of the oldest in Vardia and is surrounded by graves. In 1273/1856 Ismael Pasha, Governer of Shehroze modernized the tomb and decorated it. In 1320/1902 some parts of the tomb which were damaged were renovated. On his grave there stands a tomb build by the “Salguuk” style of construction.

Note: It is to be noted that there are two different personalities by the names of Shahab al-Din Suhrawardi. One of them is he who is described above and is the founder of the “Surawardi Sufi Taraqah” and the other one named Shaykh Shihab al-Din Abu ‘al-Futuh Ahmad (Or Yahya) Ibn Habaish (or Ya’ish) Ibn Amirak called al-Maqtul (D, 578/1191). Also called Shaykh Al-Ishraq. He was one of the greatest master and presenter of the philosophy of “Illumination”. According to Some books he (Shaykh Suhrawardi Maqtul) was the nephew of the great Shaykh Shihab al-Din Suhrawardi, but it is doubted that this is correct.

Golden Lineage 

Hadrat Syyidna Imam al-Anbia MUHAMMAD Ibn Abd Allah

Hadrat Syyidna Imam al-A’ima, Ali al-Murtada

Hadrat Syyidna Imam Hussain bin Ali al-Murtada

Hadrat Syyidna Imam Zayn al-Abidin Ali bin Imam Hussain

Hadrat Syyidna Imam Mohammad al-Baqir

Hadrat Syyidna Imam Ja’far al-Sadiq

Hadrat Syyidna Imam Musa al-Kazim

Hadrat Syyidna Imam Ali al-Rida

Hadrat Syyidna Abu al-Mehfooz Asad al-Din Ma’ruf al-Karkhi

Hadrat Syyidna Abu al-Hasan Sari bin Mughalas al-Saqti

Hadrat Syyid al-Taifa Abu al-Qasim Junaid bin Mohammad al-Khurraz al-Baghdadi

Hadrat Syyidna Abu Bakr Jahfar bin Yunas al-Shibbli

Hadrat Syyidna Rahim al-Din Ayad

Hadrat Syyidna Abd al-Aziz bin Harith bin Asad al-Yemani al-Tamimi

Hadrat Syyidna Abu al-Farah Mohammad Yusaf bin

Abd Allah bin Yunas al-Tartusi

Hadrat Syyidna Abu al-Hasan Ali bin Ahmad

Hadrat Syyidna Abu Sa’id Mubarak bin Ali al-Mukharrimih

Hadrat Syyidna Muhyi al-Din Shaykh Abd al-Qadir bin Mosa al-Gilani al-Hasani

Hadrat Syyidna Shaykh al-Shayyukh Shahab al-Din Abu Hafs Umar bin Mohammad al-Bakri al-Suhrawardi

[Sallallaho Alaihi wa Aalihi wa Sallam / Radi ALLAHu Ta’ala Anho]

Blessed Birth

Hadrat Baba Farid al-Din Ganj-e-Shakar Radi Allahu Ta’ala Anho was born on the 29th Sha’ban in 569 A.H. [April 4, 1179 C.E.] in Khotwal, a village near Lahore . He is the direct descendant of Hadrat Umar Farooq Radi Allahu Ta’ala Anho, the second Caliph of Islam.

Genealogy tracing back to Hadrat Umar Ibn al-Khattab

1. Hadrat Umar Bin Khattab, second Caliph
2. Hadrat Abdullah Ibn Umar
3. Nasir
4. Sulaiman
5. Adham, King of Balkh and Bukhara
6. Ibrahim Bin Adham aka Abou Ben Adham
7. Ishaq
8. Abul Fatah
9. Abdullah Waa’iz Kobra
10. Abdullah Waa’iz Soghra
11. Masood
12. Sulaiman
13. Ishaq
14. Muhammad
15. Naseeruddin
16. Farrukh Shah Kabuli, King of Afghanistan
17. Shahabuddin Kabuli
18. Muhammed
19. Yousuf
20. Ahmed, died fighting Hulaku Khan
21. Shoaib
22. Jamaluddin Sulaiman
23. Baba Fareed Gunj Shakar

Childhood

It is narrated that a miracle occurred before his birth proving his Saintship. One day, during the pregnancy of his mother, she wanted to pluck some plums from her neighbour’s tree without his permission, but the child in her womb (Hadrat Baba Farid) created a severe pain in her stomach that forced her to abandon the idea of plucking. After a few years after Hadrat Baba Farid’s Radi Allahu Ta’ala Anho birth, his mother lovingly expressed: “My dear son, during your confinement I never ate anything which was unlawful.” Hadrat Baba Farid Radi Allahu Ta’ala Anho, however, smiled and said, “But, my dear mother, you wanted to pluck some plums from our neighbour’s tree without his permission when I had created a severe pain in your stomach which saved you from this unlawful act.”

Hadrat Shaikh Nizamud Deen says that once while Hadrat Shaykh Faridud Deen’s mother was performing Salaat, a thief entered. When he gazed at her, he immediately became blind. The thief cried out: “I came with the intention of stealing and have become blind. I pledge never to steal again.”

At this time Hadrat’s age was approximately 6 years. He made dua and the man’s sight was restored. In the morning he came with his entire family and accepted Islam. He was named Abdullah. He remained in Hadrat’s service to the end.

Early Education

After he had completed his early religious education at the age of 7 in Khotwal, his mother sent him for higher education to Multan. Here he stayed in a masjid where he learnt the Holy Qur’an by heart and studied Hadith, Fiqh, Philosophy and Logic under the tutorship of Mawlana Minhajuddin.

Under Spiritual Guidance of Khwaja Qutbuddin Baktiar Kaki Alaihir raHmah

During his studies, Hadrat Khwaja Qutbuddin Baktiar Kaki Radi Allahu Ta’ala Anho of Delhi visited Multan where Hadrat Baba Farid Radi Allahu Ta’ala Anho became his Murid (disciple) in the Chishtiyya Silsila. Upon the instructions of his Pir-o-Murshid, he undertook a tour of Islamic countries, for about 18 years from 593 A.H. to 611 A.H. [1196 C.E. to 1214 C.E.] he traveled to Ghazni, Baghdad Sharif, Jerusalem, Afghanistan, Syria, Iran, Makkah Mukarrama and Madinah al-Munawwarah meeting many great saints and Sufis. After the demise of Hadrat Khwaja Qutbuddin Radi Allahu Ta’ala Anho the mantle of spiritual leadership in the Chishtiyya Silsila fell on the shoulders of Hadrat Baba Farid Radi Allahu Ta’ala Anho when Khwaja Qutbuddin Radi Allahu Ta’ala Anho nominated him to be his Khalifa or spiritual successor.

Baba Farid’s Sufi Order

1. Hasan al-Basri
2. Abdul Waahid Bin Zaid
3. Fudhail Bin Iyadh
4. Ibrahim Bin Adham
5. Huzaifah Al-Mar’ashi
6. Abu Hubairah Basri
7. Mumshad Dinawari
8. Abu Ishaq Shami
9. Abu Ahmad Abdal
10. Abu Muhammad Bin Abi Ahmad
11. Abu Yusuf Bin Saamaan
12. Maudood Chishti
13. Shareef Zandani
14. Usman Harooni
15. Moinuddin Chishti
16. Qutbuddin Bakhtiar Kaki
17. Fariduddin Ganj Shakar

Journeys and Mujahida

It is narrated that when Hadrat Baba Farid Radi Allahu Ta’ala Anho visited Madina Sharif he was spiritually commanded by the Holy Prophet Sallallaho Alaihi wa Sallam to visit Baghdad Sharif and meet Hadrat Abdul Wahab, son of Hadrat Ghaus-al-Azam Shaykh Abdul Qadir Jilani Radi Allahu Ta’ala Anho. He was to receive some sacred relics from him. Accordingly, when he reached Baghdad Sharif, he received a box from Hadrat Abdul Wahab Radi Allahu Ta’ala Anho which contained the following holy relics: Two flag-poles which were used by the Holy Prophet Sallallaho Alaihi wa Sallam in some of the battles fought by him; one wooden bowl in which the Prophet Sallallaho Alaihi wa Sallam used to eat from; one pair of scissors and one turban which was used by the holy Prophet Sallallaho Alaihi wa Sallam.

Because of political upheavals in Delhi, he was obliged to shift the centre of the Chishtiyya mission from Delhi to Ajodhan now known as “Pak Patan”. The Khanqah of Baba Farid Radi Allahu Ta’ala Anho, with his patronage, became a great university of “moral and spiritual training.” Thousands of aspirants, scholars, dervishes and Sufis reaped benefit from this spiritual university. Hadrat Baba Farid Radi Allahu Ta’ala Anho reached the pinnacle of spiritual glory through extremely hard Mujahidas (spiritual striving) to gain mastery over the Nafs.

Why Called “Ganj Shakar”?

There are several views for him being known by his famous title of Shakar Ganj. When he decided on mujaahidah, his Shaikh advised hunger. He therefore began fasting. After three days a man came and presented some bread. Thinking this to be by divine direction, he accepted and ate the bread. Within a few moments he became nauseous and vomited out whatever he had eaten. He reported this incident to his Shaykh who said:

“After three days you ate the food of a drunkard. Shukr unto Allah that the food did not remain in your stomach. Now remain hungry for another three days and then eat what comes from the Ghaib.”

After three days nothing came. He was overcome by weakness. On account of the extreme hunger he put some pebbles into his mouth. The pebbles turned into sugar. Fearing that this may be some deception, he spat it out. A short while later, the extreme hunger again constrained him to put pebbles into his mouth. These too became sugar which he again spat out. This happened again for a third time. In the morning he reported to his Shaykh who said:

“It would have been good if you had ate it.”

Since that day he was called Shakar Ganj.

It is also narrated that once a trader was taking a caravan of camels laden with sugar from Multan to Delhi. When he was passing through Ajodhan, Hadrat Baba Fariduddin Radi Allahu Ta’ala Anho enquired casually as to what he was carrying on his camels. The trader sarcastically replied, “It is salt.” Hadrat Baba Fariduddin Radi Allahu Ta’ala Anho also affirmed, “Yes, it may be salt.” When the trader reached Delhi, he was awfully perturbed to find that all his bags of sugar had turned to salt. He immediately returned to Ajodhan and apologized before Hadrat Baba Farid Radi Allahu Ta’ala Anho. Hadrat Baba Farid Radi Allahu Ta’ala Anho said: “If it is sugar then it shall be sugar.” The trader returned to Delhi and was pleased to find that the salt had turned back to sugar by the Grace of Almighty Allah. This is how Hadrat Baba Sahib Radi Allahu Ta’ala Anho received the title of “Ganj-e- Shakar.”

An staunch devotee of Prophet Muhammad Sallallaho Alaihi wa Sallam

He fasted throughout his life and maintained his nightly prayers and devotions. Fear of Allah always dominated him. He was an staunch devotee of Prophet Muhammad Sallallaho Alaihi wa Sallam and dedicated his entire life to the veneration of the beloved Prophet’s Sallallaho Alaihi wa Sallam immortal glory. At the mention of the Holy Prophet’s Sallallaho Alaihi wa Sallam character he would often weep out of his love and devotion. Hadrat Baba Farid Radi Allahu Ta’ala Anho avoided kings, government officials and the rich. He also warned his Khalifas, devotees and Murids to avoid their company. He was a living picture of humility. Whatever he received was spent in the name of Allah and his chest overwhelmed with mercy and forgiveness. Many miracles are attributed to him during his lifetime and after his passing away.

Anecdotes of Hadrat Baba Farid

One of the devotees of Hadrat Baba Farid Radi Allahu Ta’ala Anho named Mohammed Nishapuri lived in Gujrat and was going to Delhi with three other companions. On their way through the jungle, robbers encountered them. Mohammed Nishapuri and his companions had no weapons to defend themselves. In such a helpless state, Mohammed Nishapuri remembered his Pir, Hadrat Baba Farid Radi Allahu Ta’ala Anho, and also offered prayers seeking Allah’s help in their predicament. Surprisingly, the robbers threw away their weapons and offered an apology to the party and went away.

—————

One day some poor people came from Arabia to see Hadrat Baba Farid Radi Allahu Ta’ala Anho and said that they were strangers to the land and that all their money was spent before the end of the journey. Hadrat Baba Farid Radi Allahu Ta’ala Anho gave them some dried dates which were lying in front of him at the moment and said, “Take them and go. Your journey shall be completed by the Grace of Allah.” Apparently, these persons were very disappointed with such a “cheap gift”. After leaving the Khanqah, they wanted to throw away the dates, but just as they were about to do so, to their amazement, the dates turned into gold. Regretting their thoughts, these people left happily uttering their heartfelt gratitude and prayers for Hadrat Baba Farid Radi Allahu Ta’ala Anho.

—————

Once seven hundred holy men were sitting together. An inquirer put them four questions to which Baba Farid replied.

Q.1 Who is the wisest of men?
A.1 He who refrain from Sin.

Q.2 Who is the most intelligent?
A.2 He who is not disconcerted at anything.

Q.3 Who is most independent?
A.3 He who practices contentment.

Q.4 Who is the most needy?
A.4 He who practice it not.

—————

Once an old woman came to Baba Fairid Radi Allahu Ta’ala Anho and said that her son had disappeared some twenty years ago and that his whereabouts had not been traced since then. She requested him to pray for her son’s return. Baba Farid Radi Allah Anhu went into a trance and after some contemplation told to the old woman:” Go, your son has reached home.” The old woman was overjoyed to learn this and met her son on her way home.

—————

The Officer-in charge of Lahore sent Baba Fairid Radi Allahu Ta’ala Anho one hundred Dinars through someone. The man kept fifty Dinars for himself and offered the remaining fifty to him. Accepting the fifty Dinars he told him: “Indeed, you have divided them equally well.” The man was ashamed. Baba Farid Radi Allahu Ta’ala Anho returned the fifty Dinars to the man too, warning him that criminal breach of trust is a sin that render’s all prayers futile and ineffective.

—————

Once, due to utter weakness, Hadrat Baba Farid Radi Allahu Ta’ala Anho helped himself to walk with the aid of a staff. But after a few steps, the colour of his face suddenly became purple, as if he was under heavy pressure. He threw away the staff. When Hadrat Khwaja Nizamuddin Radi Allahu Ta’ala Anho, who was escorting him, inquired the reason for this, Hadrat Baba Farid Radi Allahu Ta’ala Anho replied, “I wanted to take help of the staff, but Allah’s Displeasure frowned upon me for depending on other’s help instead of His. I, therefore, threw away the staff and felt highly ashamed of this weakness in my faith in Lord, the Almighty.”

A man came to Baba Farid Radi Allahu Ta’ala Anho once and submitted that he had no son, and requested Baba Farid Radi Allahu Ta’ala Anho to pray for one. Thereupon, Hadrat Baba Farid Radi Allahu Ta’ala Anho said that he had given him seven sons. After some years, the person came to him again, but this time, He was not alone, but accompanied by his seven sons.

Journey to other World

On the 5th of Muharram, during the Isha prayer while in the act of Sajdah, he uttered “Ya Haiyyu Ya Qauyum” [O Self-Subsisting, O Eternal] and with these words on his lips his soul disappeared into the eternal bliss of his Lord Almighty.

An old woman that was one of the devotees of the Saint presented a piece of cloth for the kaffan of Hadrat Baba Farid Radi Allahu Ta’ala Anho. She implored:

“I have not spun even a single thread of this cloth without having Wudu . I had prepared it for my own coffin but if it is accepted for the kaffan of this great Saint, I feel confident, Allah would be pleased with to pardon my sins and grant me salvation.”

Hadrat Baba Farid’s Radi Allahu Ta’ala Anho son accepted this cloth as the Kaffan.

Mazar Sharif

His Mazar Sharif is in Pak Patan, Pakistan. Hadrat Sabir Pak, Hadrat Nizamuddin Auliya and Hadrat Jamaluddin Hansi rehmatulla alaihim are among his favorite Murids and Khalifas. It is generally recognized that he had three wives and many children. Hadrat Baba Farid Radi Allahu Ta’ala Anho was indeed one of the most brilliant stars of the Chishtiyya Order and is held in high esteem by one and all.

My restlessness has reached such a level – I spend morning and evening in your love.
Look upon me now with a merciful eye! Salutations to you, do now make my heart pleased, O Faridudeen Gunj e Shakar!

• Stay away from jealousy if you want tranquility in your heart.
• The termination of self consciousness occurs with that ibaadah in which both the head and heart bow down.
• Only that heart can become the treasury of wisdom and intellect in which there is no love for this World.
• That which people regard as trouble is but only a gift from the beloved Allah SubHanuhu wa Ta’ala, regard it as a demand made by love.
• The completion of man occurs with 3 things – Fear, Expectation and Love. The fear of Allah SubHanuhu wa Ta’ala stops one from sin. Expectation keeps on steadfast on following commands and orders. Love makes one see only the pleasing of the beloved.
• A Dervish is that person who keeps his eyes, mouth and ears closed, i.e. He hears, sees or speaks no evil.
• Never forget Death under any circumstances.
• Avoid all quarrelling & polemics.
• Non-violence is the most beautiful ornament of Peaceful life.

Al-Hasan ibn Abi al-Hasan al-Basri was born at Madina al-Munawwarah in 21 (642), the son of a slave captured in Maisan who afterward became a client of the Prophet Mohammad’s Peace and Blessings of Allah be Upon Him secretary Zaid ibn Thabit. Brought up in Basra, he met many Companions of the Prophet including, it is said, seventy of those who fought at the Battle of Badr. He grew up to become one of the most prominent figures of his generation, being famous for his uncompromising piety and outspoken condemnation of worldliness in high places. Whilst the Mo’tazelite theologians claim him as the founder of their movement (and ‘Amr ibn ‘Obaid and Wasel ibn ‘Ata’ are counted amongst his pupils), in Sufi hagiography he is revered as one of the greatest saints of early Islam. He died at Basra in 110 (728). Many of his speeches —he was a brilliant orator— and sayings are quoted by Arab authors and not a few of his letters have been preserved.

The conversion of Hasan of Basra

The beginning of Hasan of Basra’s conversion was as follows. He was a jewel merchant and was called Hasan of the Pearls. He traded with Byzantium, and had to do with the generals and ministers of Caesar. On one occasion, going to Byzantium he called on the prime minister and conversed with him a while.

“We will go to a certain place,” the minister told him, “if you are agreeable.”

“It is for you to say,” Hasan replied. “I agree.”

So the minister commanded a horse to be brought for Sayyiduna Hasan al-Basri. He mounted with the minister, and they set out. When they reached the desert Hasan perceived a tent of Byzantine brocade, fastened with ropes of silk and golden pegs, set firm in the ground. He stood to one side. Then a mighty army, all accoutered in the panoply of war, came out; they circled the tent, said a few words, and departed. Philosophers and scholars to the number of nigh four hundred arrived on the scene; they circled the tent, said a few words, and departed. After that three hundred illumined elders with white beards approached the tent, circled it, said a few words, and departed. Thereafter more than two hundred moon-fair maidens, each bearing a plate of gold and silver and precious stones, circled the tent, said a few words, and departed.

Sayyiduna Hasan relates that, astonished and filled with wonder, he asked himself what this might be.

“When we alighted,” he went on, “I asked the minister. He said that the Caesar had a son of unsurpassable beauty, perfect in all the branches of learning and unrivaled in the arena of manly prowess. His father loved him with all his heart.”

Suddenly he fell ill so Hasan related on the authority of the minister. All the skilled physicians proved powerless to cure him. Finally he died, and was buried in that tent. Once every year people come out to visit him. First an immense army circles the tent, and they say: “O prince, if this circumstance that has befallen thee had come about in war, we would have all sacrificed our lives for thee, to ransom thee back. But the circumstance that has befallen thee is at the hand of one against whom we cannot fight, whom we cannot challenge.” This they say, and then return.

The philosophers and the scholars come forward, and say: “This circumstance has been brought about by one against whom we cannot do anything by means of learning and philosophy, science and sophistry. For all the philosophers of the world are powerless before him, and all the learned are ignorant beside his knowledge. Otherwise we would have contrived devices and spoken words which all in creation could not have withstood.” This they say, and then return.

Next the venerable elders advance, and say: “O prince, if this circumstance that has befallen thee could have been set right by the intercession of elders, we would all have interceded with humble petitions, and would not have abandoned thee there. But this circumstance has been brought upon thee by one against whom no mortal man’s intercession profits anything.” This they say, and depart.

Now the moon-fair maidens with their plates of gold and precious stones advance, circle the tent, and say: “Son of Caesar, if this circumstance that has befallen thee could have been set right by wealth and beauty, we would have sacrificed ourselves and given great moneys, and would not have abandoned thee. But this circumstance has been brought upon thee by one on whom wealth and beauty have no effect.” This they say, and return.

Then Caesar himself with his chief minister enters the tent, and says: “O eye and lamp of thy father, O fruit of the heart of thy father, O dearest beloved of thy father, what is in thy father’s hand to perform? Thy father brought a mighty army, he brought philosophers and scholars, intercessors and advisers, beautiful maid-ens, wealth and all manner of luxuries; and he came himself. If all this could have been of avail, thy father would have done all that lay in his power. But this circumstance has been brought about by one before whom thy father, with all this apparatus, this army and retinue, this luxury and wealth and treasure, is power-less. Peace be upon you, till next year!” This he says, and returns.

These words of the minister so affected Hasan that he was beside himself. At once he made arrangements to return. Coming to Basra, he took an oath never to laugh again in this world, till his ultimate destiny became clear to him. He flung himself into all manner of devotions and austerities, such that no man in his time could exceed that discipline.

Hasan of Basra and Abu Amr

It is related that Abu Amr, the leading authority on the reading of the Qur’an al-Karim, was teaching the Quran one day when suddenly a handsome boy arrived to join his class. Abu Amr gazed at the child improperly, and immediately he forgot the whole Quran, from the Alif of “al-Hamd” to the Seen of “wa al-Naas”. A fire possessed him, and he lost all self-control. In this state he called on Hasan of Basra and described to him his predica-ment.

“Master,” he wept bitterly, “such is the situation. I have forgotten the whole Quran.”

Sayyiduna Hasan was most distressed to hear of his situation. “Now is the season of the pilgrimage,” he said. “Go and perform the pilgrimage. When you have done that, repair to the mosque of Khaif. There you will see an old man seated in the prayer-niche. Do not spoil his time, but let him be until he is disengaged. Then ask him to say a prayer for you.”

Abu Amr acted accordingly. Seated in a corner of the mosque, he observed a venerable elder and about him a circle of people seated. Some time passed; then a man entered, clad in spotless white robes. The people made way before him, greeted him, and conversed together. When the hour of prayer arrived, the man departed and the people departed with him, so that the elder remained alone.

Abu Amr then approached and saluted him. “In Allah’s name, help me,” he cried.

And he described his predicament. The elder, much concerned, raised his eyes to heaven.

“He had not yet lowered his head,” Abu Amr recounted, “when the Quran came back to me. I fell down before him for joy.”

“Who recommended me to you?” the elder asked. “Hasan of Basra,” Abu Amr replied.

“Anyone who has an Imam like Hasan,” the old man commented, “what need has he of another? Well, Hasan has exposed me. Now I will expose him. He rent my veil, and I will rend his as well. That man,” he went on, “in the white robes who entered after the afternoon prayer and left before the rest, and the others did him reverence — that man was Hasan. Every day he prays the afternoon prayer in Basra and then comes here, converses with me, and returns to Basra for the evening prayer. Anyone who has an Imam like Hasan, why should he ask me for a prayer?”

Hasan of Basra and the Fire-worshiper

Hasan had a neighbor named Simeon who was a fire-worshiper. Simeon fell ill and was at death’s door. Friends begged Hasan to visit him; he called, to find him in bed, blackened with fire and smoke.

“Fear God,” Hasan counseled him. “You have passed all your life amid fire and smoke. Accept Islam, that God may have mercy on you.”

“Three things hold me back from becoming a Muslim,” the fire-worshiper replied. “The first is, that you speak ill of the world, yet night and day you pur-sue worldly things. Secondly, you say that death is a fact to be faced, yet you make no preparation for death. In the third place, you say that God’s face shall be seen, yet today you do everything contrary to His good pleasure.”

“This is the token of those who know truly,” Hasan commented. “Now if believers act as you describe, what have you to say? They acknowledge the unity of God; whereas you have spent your life in the worship of fire. You who have worshiped fire for seventy years, and I who have never worshiped fire — we are both carried off to Hell. Hell will consume you and me. God will pay no regard to you; but if God so wills, the fire will not dare so much as to burn one hair of my body. For fire is a thing created by God; and the creature is subject to the Creator’s command. Come now, you who have wor-shipped fire for seventy years; let us both put our hands into the fire, then you will see with your own eyes the impotence of fire and the omnipotence of God.”

So saying, Hasan thrust his hand into the fire and held it there. Not a particle of his body was affected or burnt. When Simeon saw this he was amazed. The dawn of true knowledge began to break.

“For seventy years I have worshiped fire,” he groaned. “Now only a breath or two remains to me. What am I to do?”

“Become a Muslim,” was Hasan’s reply.

“If you give it me in writing that God will not pun-ish me,” said Simeon, “then I will believe. But until I have it in writing, I will not believe.”

Hasan wrote it down.

“Now order just witnesses of Basra to append their testimony.”

The witnesses endorsed the document. Then Simeon wept many tears and proclaimed the faith. He spoke his last testament to Hasan.

“When I die, bid them wash me, then commit me to the earth with your own hands, and place this document in my hand. This document will be my proof.”

Having charged Hasan thus, he spoke the attestation of faith and died. They washed his body, said the prayer over him, and buried him with the document in his hand. That night Hasan went to sleep pondering what he had done.

“How could I help a drowning man, seeing that I am drowning myself? Since I have no control over my own fate, why did I venture to prescribe how God should act?”

With this thought he fell asleep. He saw Simeon in a dream glowing like a candle; on his head a crown, robed in fine raiment, he was walking with a smile in the garden of Paradise.

“How are you, Simeon?” Hasan inquired.

“Why do you ask? You can see for yourself,” Simeon answered. “God Almighty of His bounty brought me nigh His presence and graciously showed me His face. The favours He showered upon me surpass all description. You have honoured your guarantee; so take your document. I have no further need of it.”

When Hasan awoke, he saw that parchment in his hand.“Lord God,” he cried, “I know well that what Thou doest is without cause, save of Thy bounty. Who shall suffer loss at Thy door? Thou grantest a Guebre of seventy years to come into Thy near presence because of a single utterance. How then wilt Thou exclude a believer of seventy years?”

Gems of Wisdom by Sayyiduna Imam Hasan al-Basri Radi ALLAHu Ta’ala Anho

• That work that is free from wisdom becomes a burden. That silence that is free from wisdom is inattentiveness. That sight that is free from wisdom is disgraceful.
• The magnificence of knowledge is with tolerance and that of tolerance is with knowledge.
• The person who lives in the World safeguarding himself from the love of the World, has benefited himself and others.
• Sorrow gives the soul strength.
• The freedom of sight and tongue imprisons the soul.
• Whoever ALLAH SubHanuhu wa Ta’ala wished to disgrace becomes engrossed in the search of wealth.
• Those people are truly afraid who are truly afraid of ALLAH SubHanuhu wa Ta’ala.
• The punishment of this World is that your heart becomes dead.
• There is no greater or bigger animal that is more foul mouthed ruder and harsher than the Nafs.

Sultan al-Awliyah, Burhan al-Asfiyah, Qibla-e-Saalika, Waaqif-e-Haqeeqat, Jaami’e Uloom-e-Ma’rifat, Hadrat Shaykh Abu Saeed al-Mubaarak al-Makhzoomi Radi ALLAHu Ta’ala Anho is the sixteenth Imam and Shaykh of the Silsila Aaliyah Qadiriyah Barakatiyah Ridawiyyah Nooriyah. He is the Great and Eminent Shaykh (Murshid) of Peeran-e-Peer Dastgeer Hadrat Sayyiduna Gawth al Aa’zam Shaykh abd al-Qadir al-Jilani Radi Allahu Ta’ala Anhu. He was also appointed as a chief justice, but he later left his position. He spent all his time in the Zikr of Allah.

BIRTH:

Hadrat Abu Saeed Mubaarak Makhzoomi Radi ALLAHu Ta’ala Anho was born in Baghdad Shareef.

NAME:

His blessed name is Mubaarak bin Ali bin Hassan bin Bandaar Al Baghdadi Al Makhzoomi and he was known as Abu Sa’eed. [Masaalik as-Saalikeen]

PEER-E-TAREEQAT:

He is the mureed and Khalifa of Shaykh Abul Hassan Ali Hakaari Radi ALLAHu Ta’ala Anho. The Shajra of his Khirqa Mubaarak is as follows :

Hadrat Shaykh Abu Saeed Mubaarak Makhzoomi Radi ALLAHu Ta’ala Anho was blessed with the Khirqa by Hadrat Shaykh Ibrahim Abul Hassan Ali Hakaari Radi ALLAHu Ta’ala Anho, He received this from Shaykh Abul Farah Tartoosi Radi ALLAHu Ta’ala Anho,who received it from Shaykh Abul Fadhl Abdul Waahid bin Abdul Aziz Radi ALLAHu Ta’ala Anho,who received it from Shaykh Abu Bakr Shibli Radi ALLAHu Ta’ala Anho. [Maqamaat-e-Dastageeri]

HIS EXCELLENCE:

His spiritual sight was so powerful, that when he embraced anyone, or placed his sight on him, then he would become so pure, that his heart would divorce itself from the world and everything in it. He was one of the greatest Imams of Fiqh in his era. He was a muqalid of Imam Ahmed bin Hambal Radi ALLAHu Ta’ala Anho.

Hadrat Abu Saeed Mubaarak Makhzoomi Radi ALLAHu Ta’ala Anho is the founder of Baabul Azj, the most famous madrassa in Baghdad Shareef. He handed this madrassa over to Hadrat Ghaus-e-Azam Jilaani Radi ALLAHu Ta’ala Anho in his physical life. Huzoor Ghaus-e-Azam Radi ALLAHu Ta’ala Anho taught at this Madrassa, and his beloved children taught in it after his wisaal.

Hadrat Abu Saeed Mubaarak Makhzoomi Radi ALLAHu Ta’ala Anho says,

“Shaykh Abdul Qaadir Radi ALLAHu Ta’ala Anho wore the Khirqa from me and I from him, and each of us attained blessings from the other.”

He was also a great Saahib-e-Karaamat and held a very exalted position in the chain of wilaayat. The incident relating to how Huzoor Ghaus-e-Azam Radi ALLAHu Ta’ala Anho attained the Khirqa from his Peer, can be found in the next chapter, which deals with Huzoor Ghaus-e-Azam Radi ALLAHu Ta’ala Anho.

HIS FORESIGHT:

Hadrat Shaykh Hamaad Radi ALLAHu Ta’ala Anho who is from amongst the Masha’ikh of Huzoor Ghaus-e-Azam Radi ALLAHu Ta’ala Anho says,

“Once Huzoor Ghaus-e-Azam Radi ALLAHu Ta’ala Anho presented himself in the Darbaar of his Peer-o-Murshid. He sat with great respect in the court of his Peer. When he woke up and went outside, His Peer, Hadrat Abu Saeed Mubarak Makhzoomi Radi ALLAHu Ta’ala Anho said, The foot of this non-Arab is such, that in his era, his foot will be on the shoulders (necks) of all the Awliyah Allah, and this will occur when he says, This foot of mine is on the shoulders of all the Awliyah Allah, he will say this, and all the Awliyah will lower their necks.”

HIS KHULAFA:

Many of the predecessors have remained silent concerning the names of his Khulafa, but the one name that shines out clearly is that of Huzoor Ghaus-e-Azam, Shaykh Muhiyyudeen Abdul Qaadir Jilaani Radi ALLAHu Ta’ala Anho.

WISAAL:

He passed away on a Monday, the 7th of Shabaan 513 Hijri, in Baghdad Shareef. Some scholars have also said his wisaal to be on the 4th of Shabaan, 27th Shabaan or 10th Muharram.

MAZAAR SHAREEF:

His Mazaar Shareef is situated in his Madrassa “Baab al-Azj” and is the place of attaining blessings for the servants of Allah.

HIS POSITION IN THE SILSILA: Shaykh ala al-Itlaaq, Qutb al-Istihqaaq, Mamba-e-Israar, Sultan-e-Tariqat, Sayyid at-Taaifa, Hadrat Shaykh Junaid Baghdadi is the eleventh Imam and Shaykh of the Silsila Aaliyah Qadiriyah Barakatiyah Ridawiyah Nooriyah. He is the Mureed and Khalifa of Hadrat Sirri Saqti Radi Allahu Ta’ala Anhu.

BIRTH: He was born around the year 218 Hijri in Baghdad Shareef.

NAME: His name is Junaid-e-Baghdadi. He was known as Abul Qasim and he was blessed with titles such as, Sayyidut Taaifa, Ta’oosul Ulama, Qawareeri, Zuj’jaan and Lisaanul Qaum.

HIS CHILDHOOD: When he was seven years old, he went to Haramain Sharifain in the company of Hadrat Sirri Saqti. When they reached the Haram Shareef, four hundred Ulama were seated there, discussing the topic of Shukr (Gratefulness). All of the Ulama presented their views during this sitting. Hadrat Sirri Saqti then turned to Hadrat Junaid-e-Baghdadi and said, “O Junaid! You too should say something.” He lowered his sight for a few moments, and then said, “Shukr (gratefulness) is this, that you should not be disobedient through whatever bounties Allah has blessed you with, and you should not use it as a means of disobedience and causing distress.” On hearing this, all the Ulama said together, “O Coolness of our Eyes. Whatever you have said, is the truth and you are honest in your words, and we cannot say better than what you have said.” Hadrat Sirri Saqti said, “O My Dear Son! From where did you learn such exemplary words?” Hadrat Junaid-e-Baghdadi said,”This is through the blessing of your esteem companionship.” [Masaalik as-Saalikeen]

HIS EXCELLENCE: He was a great Aalim and Mufti. In his era, he was ahead of all in wisdom and eloquence. From the beginning, right up to the end of his life, he was loved by all. Everyone was pleased with him as the leader. There is no person that can point even a finger at the Maqaam of Hadrat Junaid-e-Baghdadi. The only people who could not see the station of Hadrat Junaid-e-Baghdadi were those who were blind in faith. He was known as the voice of the people, but he always called himself Abdul Masha’ikh (the servant of the Masters). Many of the Ulama also called him Sultan al-Muhaqiqeen. He had reached very high levels in Shariat and Tariqat. Many great Shaykhs followed his Silsila. He was the greatest Shaykh of his era. He spent time in the khidmat of Hadrat Muhaasibi. Once someone asked Hadrat Sirri Saqti if the Mureed can be more famous than the Peer and Hadrat Sirri Saqti said, “Yes, it is possible. The perfect example is right before you. I am the Peer of Junaid-e-Baghdadi, but he is more exalted than me.”

HIS CHARACTER AND HABITS: Even though Hadrat Junaid-e- Baghdadi was such a great Wali, he was very humble. He always showed great respect to others, even to those who were not as exalted as him. Once he said to his mureeds, “If only I knew that it was better to read two rakaats of nafil than being with you, then I would have not sat amongst you.” He kept fast for most of his life.

BUSINESS: Hadrat Junaid Baghdadi initially did business, and used to sell mirrors. His manner was, that he used to enter his shop, and then read four hundred rakaats of nafil salaah. This, he continue for many years. He then left his shop, and sat in the khidmat of his Peer-o-Murshid. He took a room in the house of his Peer and then spent his time their cleansing his heart. When he used to enter the state of Muraqiba, he would remove the musalla from under him as he did not wish to concentrate on anything. He only engrossed himself in the love of Allah and His Rasool. He spent forty years in Muraqiba (deep spiritual meditation). For thirty years, he stood after Esha until Fajr and make Zikrullah. He used to make his Fajr Salaah with the wudhu of Esha. He says, “For twenty years, I did not miss the Takbeer-e-Oola (First Takbeer of Namaaz in Jama’at), and if I thought of any worldly thing during Namaaz, I would repeat my Salaah, and if I thought of Jannat or the Hereafter in my Salaah, then I used to make Sajdah-e-Sahw.”

HIS EXCELLENCE IN THE COURT OF THE PROPHET: A Buzurg narrates, that he dreamt of the Prophet SallAllaho Alaihi wa Sallam     and Hadrat Junaid-e- Baghdadi was also seated in the Mehfil of the Prophet. He then saw that a person came and presented a query to the Prophet SallAllaho Alaihi wa Sallam and the Prophet SallAllaho Alaihi wa Sallam said, “Hand it over to Junaid. He will write the answer.” The person then said, “Ya Rasoolallah SallAllaho Alaihi wa Sallam May my parents be sacrificed at your feet. How can it be given to Junaid in your presence?” The Prophet SallAllaho Alaihi wa Sallam said, “Just as the Prophets are proud of their entire Ummah, I am proud of Junaid.” [Khazinat al-Asfiyah, Vol.1 Page 86]

Once a Sayyid who lived in Jilan, left home with the intention of Hajj. On his journey, he passed through Baghdad Shareef. He thus presented himself in the Darbaar of Hadrat Junaid-e-Baghdadi. Hadrat asked him where he had come from. He said that he was from Jilan, and was a descendant of Hadrat Ali. Hadrat Junaid-e-Baghdadi then said, “Your forefather Hadrat Ali used to draw two swords. One against the Kufaar and Mushrikeen, and the other against his Nafs. Which sword do you draw?” When the man heard this, he went into a spiritual state and began to roll on the ground. He then said, “This is my Hajj. Put me on to the path of Allah.” Hadrat Junaid-e-Baghdadi said, “Your heart, is the special Haram of Allah, thus you should try to the best of your ability no to allow any non-mahram to enter it.” [Kashf al-Mahjoob, Page 119]

HIS LECTURES: Hadrat Junaid-e-Baghdadi spent his entire life, serving the Deen of Allah and His Beloved Rasool. Once his Peer-o-Murshid, Hadrat Sirri Saqti asked him to deliver a lecture, and he said that he did not find it ethical to lecture in the presence of his Peer. One night, he dreamt of the Holy Prophet SallAllaho Alaihi wa Sallam. Rasoolullah SallAllaho Alaihi wa Sallam commanded him to lecture. When morning came, he went to his Peer and found that his Peer was already awaiting his presence. As he entered the Khanqah, his Peer said, “We have all been asking you to lecture. Now the Beloved Rasool SallAllaho Alaihi wa Sallam has given you the command to speak.” He asked his Peer how he had known of his dream, and he said, “Last night I made Deedar of Allah Subhaanahu Ta’aala and I heard a voice which said that the Prophet had already commanded Junaid to lecture.” He agreed to lecture on condition, that there were not more than forty people in his lectures. They agreed and he delivered his first lecture. During his first lecture, Eighteen people passed away. He then stopped his lecture and went back home. [Kashf al-Mahjoob, Page 201]

A SINCERE MUREED: Hadrat Junaid Baghdadi had numerous mureeds, but there was one particular mureed, towards whom he paid special attention. A few disciples were not pleased with this and asked him why he gave preference to the mureed over others. Hadrat said that he is the most intelligent and wise amongst all of them, and it was for this reason that he gave preference to him. Hadrat then said, “Let me prove this to you.” He gave a chicken and a knife to each mureed, and asked them to sacrifice it where none would be able to see them. Each of the mureeds found a very quite and secluded area, and sacrificed the chicken. This one mureed, came back without slaughtering the chicken. Hadrat asked why he did not slaughter the chicken, and he said, “Huzoor! Where ever I went, I found the Qudrat of Allah present there, and I knew that He is All Seeing. It is for this reason that I had no option but to return without success.” Hadrat then said, “Now, did you hear his answer. This is the reason due to which he is so dear to me.”

HIS TRUST IN ALLAH: Once a man presented him with five hundred Ashrafis (coins). Hadrat asked if he had any other wealth with the exception of the five hundred Ashrafis. The man replied that he did. Hadrat said, “Will you ever need any more money in the future?” He said, “Why not Huzoor. There is always a need for money.” Hadrat said, “Then you should keep these Ashrafis for yourself, for you are more needy than I am, since I have nothing, and still, I have no need for anything more. Even though you have wealth, you are still in need of more. I would really appreciate it if you would please take back this money, as I do not take from those who are in need themselves and I believe that My Lord alone is Ghani and the rest of the world are Faqeer.”

HIS KARAAMATS: Hadrat Junaid-e-Baghdadi says, “The greatest Karaamat is to remain firm on the Shariat-e-Mustafa SallAllaho Alaihi wa Sallam.” There is no doubt, that Hadrat Junaid-e-Baghdadi was very firm on the Shariah, and his every action was the reflection of the Sunnah of the Prophet SallAllaho Alaihi wa Sallam.

BEING AWARE OF HIS MUREEDS CONDITION: There was a mureed of Hadrat who used to live in Basra. He once intended to commit a sin. The moment this thought entered his heart, his entire face turned black. When he looked in the mirror, he was amazed to see his condition. He was very ashamed and stayed in doors. After three days, the blackness disappeared and his face returned to its original colour. On the same day, a person delivered a letter to him, which was from His Peer-o-Murshid, Hadrat Junaid-e-Baghdadi. When he opened the letter, he found the following written inside, “Keep your heart in control, and remain respectfully as a servant (of Allah). For three days and three nights, I had do to the job of a laundryman, so that I may wash away the blackness of your face.” [Masaalik as-Saalikeen]

A FIRE WORSHIPPER: Once a Majoosi (fire worshipper) put on a Zanaar (a so-called sacred thread worn by fire worshippers), and then disguised himself as a Muslim, by putting on the Arabian garb. He then presented himself before Hadrat Junaid-e-Baghdadi and said, “I have come to ask the meaning of a Hadith Shareef, which says, “Itaqu bi firaasatil Mo’min Fa In’nahu yanzuroo bi Nooril’laahi” (Fear of the sight of a true believer, for he sees with the Noori of Allah). “Could you explain the meaning of this Hadith?” Hadrat Junaid-e-Baghdadi heard his questioned and smiled. He said, “It means that you should break your zanaar, leave kufr and accept Islam.” When he heard Hadrat’s reply, he was astonished, and immediately recited the Kalima Shareef and accepted Islam. [Tazkirat al-Awliyah, Page 233]

PROTECTION FROM SHAITAAN: Once, there was a mureed of Hadrat Junaid-e-Baghdadi , who felt that he had perfected himself (become Kaamil). He thus, began to live in total seclusion. At night, he used to dream an Angel, which used to present a camel for him. He used to then sit on the camel, and the Angel would take him on a journey of Jannat. He used to enter a place that was very beautiful. He used to partake in delicious food and drinks, and he saw the most handsome people there. After a while, he would return to his home. He reached such a state, that he began to tell people, “I am amongst those who visits Jannah daily.” This message reached Hadrat Junaid-e-Baghdadi. Hadrat then went to visit him, and found him sitting with great pomp and splendour. Hadrat asked him about his claims, and he explained everything in detail. Hadrat said, “Tonight, when you reach this place, you must read Laa Howla wa Laa Quwwata il’la Bil’laahil Aliyil Azeem” That night, when he had the dream and he reached the so-called Jannat, he read as Hadrat instructed him to. The moment he read this, all those in his dream began to shriek and flee from him. He then sees that he is on a horse, and there are skeletons in front of him. On seeing this, be became afraid, and realised his mistake. All that he was seeing was just an illusion of Shaitaan. He immediately rushed to Hadrat Junaid-e-Baghdadi and repented for his behaviour. He also learnt, that for a mureed to be by himself is like taking poison.

HIS JALAAL: Due to his piety and knowledge, Hadrat Junaid-e- Baghdadi became very famous in Iraq. There were however those, who were jealous of his fame. They continuously made accusations against him, and also complained against him to the Khalifa. The Khalifa said that they could not do anything to him as long as there was no evidence against him. The Khalifa then said that he had a purchased a very beautiful slave girl, whose beauty outshone all the women of the city. He thus commanded that she be dressed in the most beautiful clothes and adorned with precious pearls and diamonds. Once she had been dressed, he called her and said, “I want you to go to where Junaid is and remove your veil from over your face and tell him that you want to be his, and that you have become weary of the world. All that you want is to live with him, and for him to help you to gain closeness to Allah.” The Khalifa then appointed a servant to go with her, so that he may be witness to whatever may transpire. The woman presented herself before Hadrat and removed her veil, saying what the Khalifa had commanded. Hadrat Junaid-e-Baghdadi looked up at her once and said something. The woman, could not bear the sight of the Jalaal of Hadrat Junaid-e-Baghdadi and fell to the ground and passed away. When this message reached the Khalifa, he was very sad. He said, “Some people say things about the Masha’ikh which they should not say. The Shaykh has reached a level that he is able to see that where our sights can not venture.” [Shajrat al-Kaamileen, Page 153/154]

GEMS OF WISDOM: Some of his beautiful and wise sayings are being presented, so that we may read and make amal upon them.

• A Sufi is like the earth, that all the dirt is thrown onto him and yet it blossoms into a green pasture.
• A Sufi is one, whose heart is like Hadrat Ibrahim , that it is free from the love of the world and one which is always ready to obey the commands of Allah, his acceptance should be like that of Hadrat Ismaeel , his sadness should be like that of Hadrat Dawood , His patience like that of Hadrat Ayoob , his eagerness should be like that of Hadrat Moosa and in Dua, his sincerity should be like that of The Beloved Rasool.
• Tasawwuf is that which kills you and lives by itself.
• The most powerful relationship, is that of the servant to his Creator, when he tries to understand the secrets of Tauheed, and all roads are sealed to the creation, except the road of the Prophet.
• Do not follow him, who follows the Quran and leaves the Prophet.

HIS KHULAFA: Some of his most respected Khulafa are:

Hadrat Abu Bakr Shibli,
Hadrat Mansoor Abraar,
Hadrat Shah Muhammad bin Aswad Dinoori and
Hadrat Shah Ismaeel Al Aziz (Ridwanullahi Ta’ala Alaihim Ajma’een).

WISAAL: When Hadrat became aware of his passing away, he asked for those present to assist him in wudhu, which they did. They had forgotten to make khilaal of his beard, so he reminded them of this. He then went into Sajdah, and began to weep. “O our Peer! You have sent before you so many good deeds and heaps of obedience. What is the purpose for this Sajdah?” He said, “Junaid has never been in so much need as he is now.” He then began to recite the Quran, so one mureed said, “Hadrat! Are you reciting Quran Shareef ?” Hadrat said, “What better time is there than now, when my book of deeds will soon be close. I am seeing my deeds before me, hanging in the air by a thin thread as it sways from the wind blowing against it. I am not sure if this wind is one of union, or one of absolution. On one hand, I am seeing the Angel of death, and on the other hand, I am seeing the Pul Siraat. There is the Most Supreme Judge, and the path is there. I am not sure of which path I will pass through.” After saying this, he completed the recitation of the Quran. He then read seventy verses of Surah Baqarah. Those present asked him to chant the words “Allah, Allah” He said, “Why are you reminding me. I have not forgotten.” He then began reading the tasbeeh on all his fingers. When he reached the Shahaadat finger (index finger), he lifted his finger and said, “Bismil laah hir Rahman nir Raheem” He then closed his eyes, and the soul left his body, allowing him to travel from this mundane world into the Glorious hereafter. Hadrat Junaid-e-Baghdadi passed from this world, on a Friday, the 27th of Rajab, 297 or 298 Hijri.

After his wisaal, he was given Ghusl. Those giving ghusl wished to put water on his eyes, when they heard an unseen voice saying, “Do not touch the eyes of my beloved, since those eyes that have closed in my remembrance, shall not open before they see me.” They then tried to open his fingers, and the voice said, “Those fingers that have been closed in my name, shall only open on my command.” [Masaalik as-Saalikeen, Vol. 1, Page 308].

MAZAAR SHAREEF: His Mazaar Shareef is in a place called Shaunizia, which is in Baghdad Shareef. Once someone asked Hadrat Abu Bakr Shibli a Masla (religious query) whilst he was at the Mazaar of Hadrat Junaid- e-Baghdadi. He said, “I feel ashamed to answer in front of the Mazaar of Hadrat as I felt ashamed to answer in his presence, for I still feel that his sight is upon me.”

AFTER HIS WISAAL: After his wisaal, a pious person dreamt of him and asked about the questions of the Angels Munkar and Nakeer. He said, “The Angels came to me and asked who is my Lord, and I smiled and said, “My Lord is He, Who took the pledge from me on the first day, thus what need is there for me to answer to the servants, after I have already answered to the King. They Angels then left me and said, ‘He is still drowned in love and is resting in the same love.’”

HIS POSITION IN THE SILSILA: Hadrat Sayyiduna Imam Moosa Kaazim Radi Allahu Ta’ala Anhu is the Seventh Imam and Shaykh of the Silsila Aaliyah Qadiriyah Barakatiyah Ridawiyah Nooriyah. He was a great Aalim and is a Wali-e-Kaamil.

BIRTH: He was born in Abwa Sharif (between Makkah Mukarrama and Madinah Munawwarah), on a Sunday, either on the 7th or the 10th of Safar, 128 Hijri. [Masaalik as-Saalikeen, Vol. 1, Page 225]

NAME: His name was Moosa, and he was also known as Saami, Abul Hassan and Abu Ibrahim. His titles were Saabir, Saaleh, Ameen and Kaazim.

HIS PARENTS: His father was Hadrat Imam Jaafar Saadiq and his mother was Umm-e-Wulad Bibi Hameeda Radi Allahu Ta’ala Alaihim Ajma’een .

HIS FEATURES: He was of good height, and very handsome. He was tan in complexion and some have said that he was not very fair in complexion. [Anwaar-e-Sufiyah, Page 92]

SHAYKH-E-TARIQAT: He is the mureed and Khalifa of his father, Hadrat Imam Jaafar as-Saadiq Radi Allahu Ta’ala Anhu.

HIS EXCELLENCE: Hadrat Moosa Kaazim was such a blessed personality, that whomsoever took his name as a wasila, they found that all their duas were accepted. It is for this reason, that the people of Iraq referred to him as Baabul Hawaa’ij (The Door at which all their problems were answered).

Hadrat Imam Shafi’i Radi Allahu Anhu says that

The Mazaar Shareef of Imam Moosa Kaazim is a great means of acceptance.

Hadrat Imam Jaafar as-Saadiq Radi Allahu Anhu says,

“From all of my children, the most exalted is Moosa Kaazim. He is a pearl from amongst the pearls (treasures) of Allah.”

He was an Aabid and Zaahid, and spent his days keeping fast, and his nights in the ibaadat of Allah. He was also known as Abdus Saaleh, due to the lengthy nights that he used to spend in the Ibaadat of Almighty Allah. He was known as Kaazim (one who drinks his anger), due to his humility and simplicity. He was also very generous and kind. He would go out in search of the needy in Madinah Munawwarah, and would then send people to distribute money to them in the darkness of night, and none would know from where they had received the money. He never turned any supplicant away at any time. He always fulfilled the needs of those who asked his assistance. Whenever he met any person, he would be first in making Salam. If someone spoke against him or tried to harm him, then he even took care of that person by sending him money and treating him kindly. [Masaalik as-Saalikeen, Vol. 1, Page 226]

Hadrat Shafeeq Balkhi who was a contemporary of Imam Moosa Kaazim says,

“On my way to Hajj in 149 Hijri, I stopped over at a town called Qaadisiya. I was looking at the behaviour and the manner of the people living there, when my sight fell upon a very handsome young man, who was wearing a Suf (blended cotton fabric) cloth over his clothes, and a pair of shoes. He sat away from the rest of the people. I began to think that he was a Sufi kind of person and wanted to be an obstacle in the way of the people. I thus went towards him to give him some advice. When he saw me coming towards him. He called my name and told me exactly what I was thinking. I then thought in my heart, that this is definitely a pious man, as he does not even know me, yet he called me by my name and said what was in my heart. I felt that I should meet with him and ask his forgiveness. I rushed to find him, but he had already gone away. I searched for a very long time, but could not find him. We stopped at a place called Fida during our journey, and again I saw him. He was in namaaz, and he was trembling and weeping. I walked towards him again, with the intention of asking him to forgive me, when he said, “O Shafeeq Read! Verily I am Compassionate towards him who repented and brought faith and did good deeds and then walked the straight path.” He read this verse, and then walked away. I then began to think that he was from amongst the Abdaals (a station of Wilaayat), for he has read my heart twice already. Then we went to Mina, and I saw him again. He was standing at a well, with a huge bowl in his hand. He was intending to take some water. Then all of a sudden the bowl fell from his hands into the well. When this happened, he recited the following couplet: ‘You are my Sustainer, when I am thirsty for water, and You are my strength when I intend to eat.’ He then said, ‘O Allah! O my Creator! O my Lord! You know that with the exception of this bowl, I have nothing else. Do not deprive me of this bowl.’ By Allah, I saw that the water in the well reached the top of the well and he stretched out his hand and filled his bowl with water. He then performed wudhu and read four rakaats of Namaaz. After Namaaz, he filled sand into his bowl of water and began to stir it. He then began to drink the mixture of sand and water. I went close to him and said salaam. He returned my salaam. I then asked if he would bless me with some of the blessings which he has attained. He said, ‘O Shafeeq! My Lord has always bestowed his hidden and apparent bounties upon me, so always intend good from your Lord.’ He then handed his bowl over to me. When I drank out of it, By Allah it was a sweet drink, and never have I tasted something so delicious. The barkat of that meal was such, that I did not feel any hunger and thirst for may days. Then I did not see him until we entered Makkah Mukarramah. I again saw him late one night near the well of Zamzam, reading Namaaz, weeping and trembling. After his Namaaz he sat there for a long time and read tasbeeh. He then read his Fajr Salaah and went to the Haram to perform the Tawaaf. As he left the Haram, I followed him, but I was amazed to see him in a completely different situation to which I had seen him during our journey. I saw his friends, disciples and servants all around him. They sealed of the entire area around him as he arrived and they began to make his khidmat. Each one of them were making salaam to him with great love and respect. On seeing this, I asked one person, ‘Who is this young man?’ He said, ‘he is Moosa bin Jaafar bin Muhammad bin Ali bin Hussain bin Ali bin Abi Taalib.’ [Jaami’ al-Manaaqib, Page 226/230]

KARAAMATS: Imam Moosa Kaazim performed many miracles. A few of his miracles are quoted below for us to attain barakaat.

KNOWLEDGE OF THE UNSEEN: Ishaaq bin Amaar says, that when Imam Moosa Kaazim was imprisoned, then the Saahibain of Imam Abu Hanifa, namely Imam Abu Yusuf and Imam Muhammad bin Hassan (Ridwaanullahi Ta’ala Alaihim Ajma’een) went to meet with him, so that they ask him some important questions. Whilst they were seated with him, a prison guard came to him and said, ‘I am now about to complete my duty and I am on my way home. If there is anything you need, please let me know, so that I may arrange it for you tomorrow when I return.’ Hadrat Moosa Kaazim looked at him and said, ‘There is nothing I need. All is well.’ As he left, Imam Moosa Kaazim said, ‘I am amazed by him, that he wants to know if there is anything that he can do for me tomorrow, whereas tonight he will pass away.’ When Imam Abu Yusuf and Imam Muhammad (Ridwaanullahi Ta’ala Alaihim Ajma’een) heard this, they said, ‘We came here to learn about some laws relating to fard and sunnahs and he discusses Ilm-e- Ghaib (Knowledge of the Unseen).’ Both of them, then sent a man to follow the prison guard to see the outcome of what Imam Moosa Kaazim said. The man sat outside the house of the prison guard, as he was instructed. When he heard the sounds of weeping and screaming, he enquired as to what had happened. The people of the house informed him that the guard had passed away. When this message reached Imam Abu Yusuf and Imam Muhammad (radi Allahu anhum), they were astonished. [Tashreef al-Bashar, Page 84]

HIS FORESIGHT: Esa Mada’ini says that he worked for a year in Makkah Mukarramah and then decided to spend a year in Madinatul Munawwarah as he felt that this would be a means of achieving many blessings. He arrived in Madinatul Munawwarah and often visited Imam Moosa Kaazim whilst he was there. One day whilst he was seated in the presence of Hadrat Moosa Kaazim, the Imam looked at him and said, “O Esa! Go and see, your house has collapsed over all your belongings.” Esa Mada’ini immediately rushed home and found that his house had collapsed over all his belongings. He quickly employed a man that was passing by to remove all his belongings from the house. He then realised that his jug was missing. The following day, he went to meet Hadrat Moosa Kaazim who said, “O Esa! Did you lose anything when your house collapsed. If so, let me know, so that I may make dua and Allah shall bless you with something better in its place.” Esa Mada’ini answered that everything was found except a jug. Hadrat then lowered his head for a while and then raised his head and said, “You removed it from the house before it collapsed and you have forgotten about where you left it. Go to the maid of the house and ask her to give the jug to you.” He did this, and found that the maid handed over the lost jug to him. [Masaalik as-Saalikeen, Page 83]

HIS CHILDREN: Almighty Allah had blessed Imam Moosa Kaazim with many children. The names of his children are as follows:

Sons: Hadrat Ali Raza, Zaid, Aqeel, Haaroon, Hassan, Hussain, Abdullah, Abdur Rahmaan, Ismaeel, Ishaaq, Yahya, Ahmad, Abu Bakr, Muhammad, Akbar, Jaafar  Akbar, Jaafar Asghar, Hamza, Abbas, Qaasim

Daughters: Bibi Khadija, Asmaul Akbar, Asmaul Asghar, Faatimatul Kubra, Faatimatus Sughra, Zainab Kubra, Zainab Sughra, Umme Kulthoom Kubra, Umme Fardah, Umme Abdullah, Ummul Qaasim, Aaminah, Hakeema, Mahmooda, Imaama, Maimoona (Ridwaanullahi Ta’ala Alaihim Ajma’een).

HIS KHULAFA: The names of all his Khulafa can not be found, but His two well-known khulafa are being mentioned:

1. Hadrat Shaykh Ali Raza
2. Hadrat Shaykh Matlibi [Anwaar-e-Sufiyah, Page 93]

WISAAL: He commanded one of his servants to be the administrator of his funeral arrangements. Hadrat Sayyiduna Moosa Kaazim was poisoned by his enemies. He passed away on either the 5th or 25th of Rajab, 183 Hijri on a Friday, at the age of 55.

MAZAAR SHAREEF: His Mazaar Shareef is in a place called Kaazmeen (Kadhimiyah) in Iraq.