Hazrat `Abdul Hakim Sharaf Qadiri (RA) was a renowned Islamic scholar born in 1944 who studied under many prominent scholars of his time. He received spiritual guidance (murshid) and authorization (ijazah) in various Sufi orders from Sayyid Abul Barakat Ahmad Qadiri and others. The author knew Hazrat well and considered him a spiritual father, receiving ijazah and authorization from Hazrat before his death. Hazrat was known for his deep knowledge, humility, and commitment to the Sunnah.
This text explores Sheikh Nazim, a religious leader connected to the prophesied Mahdi. It discusses Sheikh Nazim's lineage, education in Turkey and the Middle East, and initiation into the Naqshbandi Sufi order. Sheikh Nazim was appointed as the successor and caliph of Sheikh Abd Allah Daghestani before his passing. Sheikh Nazim dedicated his life to Sufism and Islamic teachings, attracting many followers worldwide. The text provides biographical details and perspectives from other religious scholars about Sheikh Nazim's high spiritual rank and status as a prominent Sufi master.
God's nature involves both transcendence and manifestation. His transcendence refers to attributes that are beyond human perception and comprehension. His manifestation involves attributes that are reflected in creation and that humans can relate to. While God's transcendence remains concealed in this life, He reveals Himself spiritually to humans through His attributes of manifestation when He chooses. God is both infinitely sublime and ultimately evident. His full revelation will come in the afterlife, when believers will see His holy countenance as clearly as the full moon.
This research examines the religious contributions of Jahangir Ashraf Simnani, a prominent Iranian king who abdicated his power and authority to focus on propagating Islam through dawah (Islamic outreach) in India. After leaving government, Jahangir Ashraf traveled to various parts of India to spread the message of Islam, reaching as far as Bengal. He authored several texts on Islamic philosophy and propagated Islam not just through speeches but also scholarly works. He breathed his last in Kichaucha, India, where a shrine now stands in his memory.
The document discusses the compilation of hadith over four periods of Islamic history. The first period saw hadith being preserved through memorization by prominent Sahabah like Abu Hurairah and Aisha. Some Sahabah and Tabi'een also began writing down hadith, including the Sahaifah of Ibn Amr al-Aas and the Sahaifah of Humaam ibn Munabbih. This laid the foundation for hadith science and the formal recording of prophetic narrations.
ROLE OF MOSQUE IN ISLAMIC EDUCATION || Australian Islamic Library || www.aust...Muhammad Nabeel Musharraf
Visit Australian Islamic Library for a huge collection of Islamic books and multimedia:
www.australianislamiclibrary.org
www.facebook.com/australianislamiclibrary
Khutbat e Madras (English Translation) || Australian Islamic Library || www.a...Muhammad Nabeel Musharraf
Visit Australian Islamic Library for a huge collection of Islamic books and multimedia:
www.australianislamiclibrary.org
www.facebook.com/australianislamiclibrary
Sh Abdus Salaam Bin Barjass(Rahimahullaah)ummidris
This document provides a biography of Shaykh 'Abdus-Salaam Ibn Barjass, a prominent Islamic scholar from Saudi Arabia. It describes his upbringing in a religious family, his education under renowned scholars, his scholarly works and positions teaching hadith and fiqh, as well as his exemplary character, humility, and defense of the Sunnah. It notes that he died in a car accident in 2004 while avoiding an animal in the road.
Explanation of the three fundamental principles of islaamShahedur
This document provides a summary of three fundamental principles of Islam according to Shaykh Muhammad ibn Abdul Wahhaab:
1) Belief in Allah as the sole creator and provider, and that messengers were sent to guide humanity to obedience and paradise or disobedience and hell.
2) Belief that Allah alone deserves to be worshipped and nothing else should be associated with Him.
3) Belief that true believers must not have friendship or alliance with those who oppose Allah and His messenger, even if they are family. The document then explains the first principle in more detail.
This text explores Sheikh Nazim, a religious leader connected to the prophesied Mahdi. It discusses Sheikh Nazim's lineage, education in Turkey and the Middle East, and initiation into the Naqshbandi Sufi order. Sheikh Nazim was appointed as the successor and caliph of Sheikh Abd Allah Daghestani before his passing. Sheikh Nazim dedicated his life to Sufism and Islamic teachings, attracting many followers worldwide. The text provides biographical details and perspectives from other religious scholars about Sheikh Nazim's high spiritual rank and status as a prominent Sufi master.
God's nature involves both transcendence and manifestation. His transcendence refers to attributes that are beyond human perception and comprehension. His manifestation involves attributes that are reflected in creation and that humans can relate to. While God's transcendence remains concealed in this life, He reveals Himself spiritually to humans through His attributes of manifestation when He chooses. God is both infinitely sublime and ultimately evident. His full revelation will come in the afterlife, when believers will see His holy countenance as clearly as the full moon.
This research examines the religious contributions of Jahangir Ashraf Simnani, a prominent Iranian king who abdicated his power and authority to focus on propagating Islam through dawah (Islamic outreach) in India. After leaving government, Jahangir Ashraf traveled to various parts of India to spread the message of Islam, reaching as far as Bengal. He authored several texts on Islamic philosophy and propagated Islam not just through speeches but also scholarly works. He breathed his last in Kichaucha, India, where a shrine now stands in his memory.
The document discusses the compilation of hadith over four periods of Islamic history. The first period saw hadith being preserved through memorization by prominent Sahabah like Abu Hurairah and Aisha. Some Sahabah and Tabi'een also began writing down hadith, including the Sahaifah of Ibn Amr al-Aas and the Sahaifah of Humaam ibn Munabbih. This laid the foundation for hadith science and the formal recording of prophetic narrations.
ROLE OF MOSQUE IN ISLAMIC EDUCATION || Australian Islamic Library || www.aust...Muhammad Nabeel Musharraf
Visit Australian Islamic Library for a huge collection of Islamic books and multimedia:
www.australianislamiclibrary.org
www.facebook.com/australianislamiclibrary
Khutbat e Madras (English Translation) || Australian Islamic Library || www.a...Muhammad Nabeel Musharraf
Visit Australian Islamic Library for a huge collection of Islamic books and multimedia:
www.australianislamiclibrary.org
www.facebook.com/australianislamiclibrary
Sh Abdus Salaam Bin Barjass(Rahimahullaah)ummidris
This document provides a biography of Shaykh 'Abdus-Salaam Ibn Barjass, a prominent Islamic scholar from Saudi Arabia. It describes his upbringing in a religious family, his education under renowned scholars, his scholarly works and positions teaching hadith and fiqh, as well as his exemplary character, humility, and defense of the Sunnah. It notes that he died in a car accident in 2004 while avoiding an animal in the road.
Explanation of the three fundamental principles of islaamShahedur
This document provides a summary of three fundamental principles of Islam according to Shaykh Muhammad ibn Abdul Wahhaab:
1) Belief in Allah as the sole creator and provider, and that messengers were sent to guide humanity to obedience and paradise or disobedience and hell.
2) Belief that Allah alone deserves to be worshipped and nothing else should be associated with Him.
3) Belief that true believers must not have friendship or alliance with those who oppose Allah and His messenger, even if they are family. The document then explains the first principle in more detail.
This document provides a brief biography of Hujjat al-Islam Mawlana Muhammad Qasim al-Nanautwi, an influential Islamic scholar and founder of Dar al-Ulum Deoband. It describes his early education in Nanauta and Delhi, where he studied under renowned scholars. He gained recognition for his intellectual abilities and pious character from a young age. The biography highlights his studies under Shah Abd al-Ghani in Hadith and his role in establishing Dar al-Ulum Deoband and other madrasas to spread Islamic education. It also notes his efforts in reform movements and participation in the fight for Indian independence.
Islamic Book in English: Fundamental Teachings of Islam Part 3Islamic Library
This document provides information about a book titled "Fundamental Teachings of Islam (Part 3)" published by Maktaba-tul-Madinah. The book is part of a series aimed at providing Islamic knowledge to students of Madrasa-tul-Madinah schools. It covers topics such as acts of worship, manners, Dawat-e-Islami and conclusions. The preface explains that Madrasa-tul-Madinah schools teach not just memorization of the Quran but also aim to impart Islamic education and manners to students so they graduate with both Quranic knowledge and as practicing, well-mannered Muslims.
The document discusses the value of time, particularly for students and scholars of knowledge. It begins by stating that time is one of Allah's greatest blessings and is the substance of life. It then discusses how the Quran emphasizes the importance of time and how scholars in the past treasured every moment to seek knowledge. The document aims to inspire today's students to better appreciate and make use of their time.
The testimony of faith by imam abdallah sirajuddin al husaynidocsforu
THE TESTIMONY OF FAITH
THERE IS NO GOD BUT GOD
AND MUHAMMAD IS THE MESSENGER OF GOD
Its Merits, Meanings, Requirements, and Effects
Imam ‘Abdallah Sirajuddin al-Husayni
Written by the renowned Scholar and Sufi of Aleppo, Imam
‘Abdallah Sirajuddin al-Husayni The Testimony Of Faith
elegantly portrays the beauty of the Shahada, the Islamic
testimony of faith: There is no god but God and Muhammad > is
the Messenger of God. Going beyond cursory explanations, the
author provides a precise explanation of its meanings and
conditions, and presents an exhaustive discussion on its merits,
virtues, and benefits in this life and the Hereafter.
Effortlessly taking readers through the depths and details
within this basic tenet of faith, Imam ‘Abdallah Sirajuddin
unravels the secrets of La ilaha ilia Allah, showing how it can
purify minds, hearts, and bodies, uplifting them to lofty
spiritual realities that are often veiled from man.
Called by his contemporaries ‘the Pole of Prophetic love,’
Imam ‘Abdallah demonstrates the inseparable link between
affirming Allah’s Oneness and affirming the primordial rank of
the Messenger of Allah as the first of the Messengers created,
the last of them sent to mankind, and the first of them to be
resurrected.
With the precision of a Hadith scholar and the love of a
Gnostic, Imam ‘Abdallah Sirajuddin 4s presents readers with
this outstanding work: an authoritative look at the first pillar of
Islam that will satisfy students of Islamic theology and
spirituality alike.
How strange it is, how can God be disobeyed
And how can the obstinate disbeliever deny Him
When in every movement and stillness
There is always for Him a witness t
And in everything there is a sign
Showing that He is One
Introduction to Usul Fiqh:The life of Imam ShafieNaimAlmashoori
Imam al-Shafie is considered the founder of the principles of Islamic jurisprudence (Usul al-Fiqh). He wrote the first work to systematically outline the legal theory in his book al-Risalah. Imam al-Shafie studied under many eminent scholars in Makkah and Madinah and became renowned for his deep knowledge of hadith and legal theory. He established one of the major schools of Islamic law and made significant contributions to the development of Usul al-Fiqh.
This document provides an introduction to an Islamic book for children titled "Fundamental Teachings of Islam (Part II)". The book covers topics such as acts of worship, beliefs, good and bad deeds, Islamic months, and invocations. It is published jointly by Majlis Madrasa-tul-Madinah and Majlis Al-Madinah-tul-Ilmiyah to teach children basic Islamic knowledge and guidance in an easy to understand way.
Explanation of Usool Ath Thalatha by Shaykh Ibnul 'UthaymeenNerd Of ...
The document summarizes the three fundamental principles of Islam according to Shaykh Muhammad ibn Abdul Wahhaab:
1) Tawheed (monotheism) - Singling out Allah alone for worship and not associating any partners with Him.
2) Obeying the messenger Muhammad and following his teachings.
3) Not taking disbelievers as allies or friends, even if they are family, if they oppose Allah and His messenger.
The document then provides further explanation and scriptural evidence for each of these three principles from the Quran. It emphasizes that the purpose of creation is to worship Allah alone through tawheed and avoiding shirk (polytheism).
1. The document provides biographical information about the 15th century Moroccan Sufi scholar Imam Sidi Mohammed al-Jazouli, author of the famous book of Prophetic prayers and invocations called Dala'il al-Khayrat.
2. It describes how al-Jazouli was born in rural Morocco and traveled to Fez to study at a madrasa, gaining a reputation for piety. He likely wrote Dala'il al-Khayrat after participating in the defense of Tangier in 1437.
3. Al-Jazouli spent time between Fez and a rural Sufi center as a disciple of S
This document discusses the concepts of Murshid (spiritual guide) and Mureed (disciple) in Sufism. It defines them and explains the importance of bayah (oath of allegiance) to a shaykh. It outlines different Sufi silsilas (spiritual chains) like Naqshbandiya, Qadiriya, Chishtiya and Suhrawardiya. It discusses the duties of a mureed towards their shaykh and criteria for a true murshid. It also explains concepts like shejra (spiritual lineage chart), fana fi shaykh (self-annihilation in the shaykh) and the
This document provides an introduction to Hazrat Moulana Abdul Hamid Saheb, including a biography written by Hazrat Moulana Muhammad Haneef Jaalandri Saheb. The biography details Hazrat Moulana Haneef's visit to Madrasah Arabia Islamia in Azaadville, South Africa, where he met Hazrat Moulana Abdul Hamid Saheb. It describes the madrasah and Hazrat Moulana Abdul Hamid Saheb's character, highlighting his humility, knowledge, and hospitality. The document also includes several other sections on related Islamic topics.
This document contains several articles from the June 2015 issue of The Review of Religions magazine, including:
1. An article about a Liberian man who wrote to the Khalifah of the Ahmadiyya Muslim Community requesting prayers during the Ebola outbreak. All Ahmadi Muslims in Liberia remained safe due to the Khalifah's prayers.
2. A story about a Mexican man who sincerely sought to serve God but became disillusioned after witnessing sinful activities within the Catholic church. Years later, he discovered the Ahmadiyya Muslim Community and accepted Islam after months of investigation.
3. An update that nearly 40 people have recently accepted the Ahmadiyya Muslim Community in
This document provides a summary of a multi-page Islamic text about Surah Ar-Rahman and tafseer (interpretation) of the Quran.
The first part introduces Surah Ar-Rahman and quotes a verse from Surah Al-Baqarah emphasizing that Allah alone possesses true knowledge.
The second part is a tribute to the author's father and Islamic scholar Sheikh Al-Hafiz Al-Qari Muhammad Abdul Qadir. It details his educational background, teaching positions, and contributions to Islamic scholarship in South Africa.
The third part discusses the importance of understanding the core message and intent of the Quran, and defines tafseer as
This document provides a detailed analysis of Surah Al-Mulk from the Quran. It begins with a tribute to the author's father, a renowned Islamic scholar. It then discusses the themes and virtues of Surah Al-Mulk, including hadith stating it will intercede for those who recite it. The analysis explores the meaning of different verses through the lens of early Islamic scholars. It aims to understand Allah's intended meaning and derive lessons accordingly.
The document discusses several topics:
1) A peace symposium in London where the Caliph of the Ahmadiyya Muslim Community addressed dignitaries about tackling international radicalization.
2) An article about how the sign of Jonah proves the true mission of Jesus and that he did not die on the cross.
3) A serialisation of the famous treatise "The Philosophy of the Teachings of Islam" by the founder of the Ahmadiyya Muslim Community which was originally presented at the 1896 Conference of Great Religions.
Barelviyah, Al barelviyyah, albrailviyah, Al barelvi, finta e barelviyah, Truth about Al barelviyah, Barelvi sunni, Aqeeda e barelviyyah, Imam Ahmad Raza khan, Ala Hazrat, Aqaid, Aqeeda, fitna e wahabiyat , fitna e deoband, fitna e ahle hadees,
Abstract
The Sufis or Mystics were the propagators of love, affection, mercy, brotherhood, fraternity and harmony all over the world at any time of the era. We can see such great personalities in every nook and corner of the world. If the Bagdad and Ajmeer were the centers of some Sufis others were from different parts of the world. Despite their regional, seasonal, social and any other differences, they were the carriers of peace and harmony. The accounts of the introduction of Islam and Sufism are shrouded in myths and legends, especially the accounts of great saints like Jalalud- Din Tabrizi , shah Jalal Mujarrad , Ghiyasud - Din Aulia and Azan Faqir have to be based only on pious legends and local iraditions. Assam witnessed a lot Sufis, such as Jalalud- Din Tabrizi , shah Jalal Mujarrad , Ghiyasud - Din Aulia and Azan Faqir who were the symbols of social harmony and peace and tranquility in pluralist Assam. Ajan Fakir is a familiar name all over Assam. Though a Muslim saint, he is known among and respected by both the Hindus as well as the Muslims of Assam. His unique contribution is the composition of devotional songs in Assamese language known as Jikirs. The Jikirs continue to be sung by Assamese Muslims till date. The Guwahati Station of All India Radio also regularly broadcasts Jikirs sung by well-known singers. It is not unlikely that the Muslim saint was influenced by the tradition and the style of Naam composed by the Vaishnava saint Mahapurush Shrimanta Sankardev.
It is supposed that Ajan Fakir alias Hazrat Miran Shah along with his brother Hazrat Nabi Shah came from Baghdad to India in spiritual pursuit. They first spent considerable time at the dargah of Hazrat Moinuddin Chisti at Ajmer and then at the dargah of Hazrat Nizamuddin Aulia at Delhi. As per latest researches, their association with these two Sufi centers had abiding influence on them.
On the whole, this paper attempts to describe the main characteristics of Sufism and also attempts to throw some light on the life and teachings of the saints of Assam in general and that of Ajan Fakir in particular.
Usul al-Fiqh al-Islami: Source Methodology in Islamic Jurisprudence
By Taha Jabir al-Alwani
The science of Usul al Fiqh is rightly considered to be the most important method of research ever devised
by Muslim Thought. Indeed, as the solid foundation upon which all the Islamic disciplines are based, Usul al
Fiqh not only benefited Islamic civilization but contributed to the intellectual enrichment of world civilization as a whole. It will not be out of place to note here that the methods of analogical developed within the framework of Islamic jurisprudence constituted the methodological starting-point for the establishment and construction of empiricism, which in turn is considered to be the basis of contemporary civilization.
Formative impact of swami vivekananda behind the thought and action of netajiSubrataRaha2
Swami Vivekananda - The devoted disciple of Sri Ramakrishna Paramhansa Dev - The maker of modern India - The founder of Ramakrishna Math and Ramakrishna Mission - The spiritual giant with rational scientific gesture has a tremendously influence on all stakeholders of our society. It is an humble attempt to focus on his influence behind the thought and action of great patriot like Subhas Chandra Bose.
Shaykh Muhammad ibn gaalih al-’Uthaymeen
Language: English | Format: PDF| Pages: 134 | Size: 1 MB
Before you is a complete translation of the great classical treatise “Thalaathat-ul-Usool” [The Three Fundamental Principles] of Imaam Muhammad bin ‘Abdil-Wahhaab. The source used for this translation was a booklet with the title “The Creed of the Saved Sect” printed by Maktab-ul-Islamee in 1993 [5th Edition] with checking by Zuhair Shawaish. This book is not to be confused with “al-Usool-uth-Thalaatha” which is another work written by Imaam Ibn ‘Abdul-Wahhaab. This treatise needs no introduction, as it is one of the Islamic works that is most studied and taught throughout the world. In fact, many of the scholars recommend the students of knowledge to begin their path of learning by studying and mastering this booklet. The reason for this is because it was written by the author in a simple manner and comprising of the basic fundamentals of this Religion in brief. The material contained in the treatise was designed to be easily memorized and understood. It is our intent, by producing this treatise, to provide the English audience with the source of this tremendous work so that they may study it in gatherings and use it as a reference. There are several explanations available for “The Three Fundamental Principles” that were written in recent times, such as that of Imaam Muhammad bin Saalih Al-‘Uthaimeen, Shaikh Zayd Al-Madkhalee and Shaikh Saalih Aali Shaikh.
Shah Wali Ullah was an 18th century Indian Islamic scholar who wrote extensively on religion and society. He was born in 1703 in Phulat, India to a family with ancestry tracing back to the Prophet Muhammad. He received an early and rigorous education, completing formal schooling at age 15. He spent time studying in Arabia and had a vision inspiring him to return to India to reform Muslims. Shah Wali Ullah wrote over 50 books in Arabic and Persian on topics including Quran interpretation, Hadith, jurisprudence, philosophy, and Sufism. He is renowned for integrating secular and religious knowledge and advocating for an organized Muslim community.
Hazrat Anwaarullah Farooqui was born at Nanded during the month of Rabi Us Saani. Hazrat was named qazi Mohammed ShujaUddin by his father.
Hazrat anwaarUllah Farooqui served as a disciple and caliph to his father. Title names were fazeelath jung and khan bahadur.
One the most well-respected scholars
He learned the Quran by heart and was able to study the shorter works of the Quran with his teachers. He began with Shaykh Abd al-Halim al-Ansari al-Luknawi. Then he kept company of his son Shaykh Abd al-Hayy al Luknawi in Hyderabad.
He received a tafsir from Shaykh Abdullah al-Yamani, Tasawwuf, and spiritual wayfaring form his father. He was also described as having mastered a variety of Islamic sciences.
He made the pilgrimage in 1264 where he met Shaykh Haji Imdadullah Muhajir Makki who pledged allegiance to him and from whom he received ijazah.
Mahbub Ali Khan, sixth Nizam, selected him as his tutor. He transited in 1301 for his second pilgrimage, and in 1305, for a tertiary one, before taking up residence in Madinah the Illuminated, for three years.
In the year 1308, he returned to Hyderabad and was made a tutor by Osman Ali Khan. When the ruler of Deccan Mahbub Ali Khan died in 1329, Osman Ali Khan was the seventh Nizam. In 1332, he appointed Mawlana anwarullah, minister of Awqaf and gave him the title “Nawab Fazilat Jung.” ‘
He was cautious about wealth, posts, and positions. He was humble and stoic. He was a good friend and would attend funerals. He was a person who believed in goodness and righteousness. He did not accumulate assets or care for them. He spoke softly and was far from harsh language or boycotting other people.
He taught the Futuhat al-Makkiyyah from Maghrib to the middle of the evening and had great respect for Shaykh Muhyiddin Ibn Arabi.
Many works were written in Urdu and Arabic by him, including
Al-Ifham wrote in 2 volumes.
A-Aql fi al-Falsafah al-Qadimah wal-Jadidah
He has many other works.
He died in 1336 after Jumadi Al-Akhir and was buried at the Madrassa Al-Nizamia, he founded.
The Sheikh, Mujaddid , and the Muhaddith were among the most important and most elect ulemas produced by India’s subcontinent over the past century.
Hazrat Anwaarullah Farooqui’s lineage is traced back to Hazrat syedna omer Farooq Razi Allah hu annhu.
Hazrat, at the age of 11, completed the Holy Quran’s memorization (“Hafiz Quran”)
Hazrat then learned fiqh, hadees, and went for haj. Hazrat haji imdadullah met Hazrat and became a disciple. After coming from hajj Hazrat was made a teacher to six Nizam Mir Mahbub Ali Khan and other people.
Qazi ameeruddin founded Jamia nizamia. He also made Hazrat Ullah Farooqui head of the foundation and guardian.
Anwaarullah Farooqui, a well-known Sheikh, embodied love for the Messenger Allah alaihi. His knowledge was unsurpassed, along with his humility, perseverance and generosity earned him high respect from the people and the Sayyids, who were then the kings in Deccan.
The Sheikh belonged to
1) Imam Ghazali, also known as Muhammad Abu Hamid Al Ghazali, was a famous Islamic scholar and theologian born in 1058 CE in Tus, Persia.
2) He studied Islamic jurisprudence and other sciences before teaching at the Nizamiyya madrasa in Baghdad, where he gained fame.
3) Later in life, he abandoned his position and retreated to Damascus where he wrote his influential work "The Revival of Religious Sciences", seeking spiritual enlightenment.
This document provides a brief biography of Hujjat al-Islam Mawlana Muhammad Qasim al-Nanautwi, an influential Islamic scholar and founder of Dar al-Ulum Deoband. It describes his early education in Nanauta and Delhi, where he studied under renowned scholars. He gained recognition for his intellectual abilities and pious character from a young age. The biography highlights his studies under Shah Abd al-Ghani in Hadith and his role in establishing Dar al-Ulum Deoband and other madrasas to spread Islamic education. It also notes his efforts in reform movements and participation in the fight for Indian independence.
Islamic Book in English: Fundamental Teachings of Islam Part 3Islamic Library
This document provides information about a book titled "Fundamental Teachings of Islam (Part 3)" published by Maktaba-tul-Madinah. The book is part of a series aimed at providing Islamic knowledge to students of Madrasa-tul-Madinah schools. It covers topics such as acts of worship, manners, Dawat-e-Islami and conclusions. The preface explains that Madrasa-tul-Madinah schools teach not just memorization of the Quran but also aim to impart Islamic education and manners to students so they graduate with both Quranic knowledge and as practicing, well-mannered Muslims.
The document discusses the value of time, particularly for students and scholars of knowledge. It begins by stating that time is one of Allah's greatest blessings and is the substance of life. It then discusses how the Quran emphasizes the importance of time and how scholars in the past treasured every moment to seek knowledge. The document aims to inspire today's students to better appreciate and make use of their time.
The testimony of faith by imam abdallah sirajuddin al husaynidocsforu
THE TESTIMONY OF FAITH
THERE IS NO GOD BUT GOD
AND MUHAMMAD IS THE MESSENGER OF GOD
Its Merits, Meanings, Requirements, and Effects
Imam ‘Abdallah Sirajuddin al-Husayni
Written by the renowned Scholar and Sufi of Aleppo, Imam
‘Abdallah Sirajuddin al-Husayni The Testimony Of Faith
elegantly portrays the beauty of the Shahada, the Islamic
testimony of faith: There is no god but God and Muhammad > is
the Messenger of God. Going beyond cursory explanations, the
author provides a precise explanation of its meanings and
conditions, and presents an exhaustive discussion on its merits,
virtues, and benefits in this life and the Hereafter.
Effortlessly taking readers through the depths and details
within this basic tenet of faith, Imam ‘Abdallah Sirajuddin
unravels the secrets of La ilaha ilia Allah, showing how it can
purify minds, hearts, and bodies, uplifting them to lofty
spiritual realities that are often veiled from man.
Called by his contemporaries ‘the Pole of Prophetic love,’
Imam ‘Abdallah demonstrates the inseparable link between
affirming Allah’s Oneness and affirming the primordial rank of
the Messenger of Allah as the first of the Messengers created,
the last of them sent to mankind, and the first of them to be
resurrected.
With the precision of a Hadith scholar and the love of a
Gnostic, Imam ‘Abdallah Sirajuddin 4s presents readers with
this outstanding work: an authoritative look at the first pillar of
Islam that will satisfy students of Islamic theology and
spirituality alike.
How strange it is, how can God be disobeyed
And how can the obstinate disbeliever deny Him
When in every movement and stillness
There is always for Him a witness t
And in everything there is a sign
Showing that He is One
Introduction to Usul Fiqh:The life of Imam ShafieNaimAlmashoori
Imam al-Shafie is considered the founder of the principles of Islamic jurisprudence (Usul al-Fiqh). He wrote the first work to systematically outline the legal theory in his book al-Risalah. Imam al-Shafie studied under many eminent scholars in Makkah and Madinah and became renowned for his deep knowledge of hadith and legal theory. He established one of the major schools of Islamic law and made significant contributions to the development of Usul al-Fiqh.
This document provides an introduction to an Islamic book for children titled "Fundamental Teachings of Islam (Part II)". The book covers topics such as acts of worship, beliefs, good and bad deeds, Islamic months, and invocations. It is published jointly by Majlis Madrasa-tul-Madinah and Majlis Al-Madinah-tul-Ilmiyah to teach children basic Islamic knowledge and guidance in an easy to understand way.
Explanation of Usool Ath Thalatha by Shaykh Ibnul 'UthaymeenNerd Of ...
The document summarizes the three fundamental principles of Islam according to Shaykh Muhammad ibn Abdul Wahhaab:
1) Tawheed (monotheism) - Singling out Allah alone for worship and not associating any partners with Him.
2) Obeying the messenger Muhammad and following his teachings.
3) Not taking disbelievers as allies or friends, even if they are family, if they oppose Allah and His messenger.
The document then provides further explanation and scriptural evidence for each of these three principles from the Quran. It emphasizes that the purpose of creation is to worship Allah alone through tawheed and avoiding shirk (polytheism).
1. The document provides biographical information about the 15th century Moroccan Sufi scholar Imam Sidi Mohammed al-Jazouli, author of the famous book of Prophetic prayers and invocations called Dala'il al-Khayrat.
2. It describes how al-Jazouli was born in rural Morocco and traveled to Fez to study at a madrasa, gaining a reputation for piety. He likely wrote Dala'il al-Khayrat after participating in the defense of Tangier in 1437.
3. Al-Jazouli spent time between Fez and a rural Sufi center as a disciple of S
This document discusses the concepts of Murshid (spiritual guide) and Mureed (disciple) in Sufism. It defines them and explains the importance of bayah (oath of allegiance) to a shaykh. It outlines different Sufi silsilas (spiritual chains) like Naqshbandiya, Qadiriya, Chishtiya and Suhrawardiya. It discusses the duties of a mureed towards their shaykh and criteria for a true murshid. It also explains concepts like shejra (spiritual lineage chart), fana fi shaykh (self-annihilation in the shaykh) and the
This document provides an introduction to Hazrat Moulana Abdul Hamid Saheb, including a biography written by Hazrat Moulana Muhammad Haneef Jaalandri Saheb. The biography details Hazrat Moulana Haneef's visit to Madrasah Arabia Islamia in Azaadville, South Africa, where he met Hazrat Moulana Abdul Hamid Saheb. It describes the madrasah and Hazrat Moulana Abdul Hamid Saheb's character, highlighting his humility, knowledge, and hospitality. The document also includes several other sections on related Islamic topics.
This document contains several articles from the June 2015 issue of The Review of Religions magazine, including:
1. An article about a Liberian man who wrote to the Khalifah of the Ahmadiyya Muslim Community requesting prayers during the Ebola outbreak. All Ahmadi Muslims in Liberia remained safe due to the Khalifah's prayers.
2. A story about a Mexican man who sincerely sought to serve God but became disillusioned after witnessing sinful activities within the Catholic church. Years later, he discovered the Ahmadiyya Muslim Community and accepted Islam after months of investigation.
3. An update that nearly 40 people have recently accepted the Ahmadiyya Muslim Community in
This document provides a summary of a multi-page Islamic text about Surah Ar-Rahman and tafseer (interpretation) of the Quran.
The first part introduces Surah Ar-Rahman and quotes a verse from Surah Al-Baqarah emphasizing that Allah alone possesses true knowledge.
The second part is a tribute to the author's father and Islamic scholar Sheikh Al-Hafiz Al-Qari Muhammad Abdul Qadir. It details his educational background, teaching positions, and contributions to Islamic scholarship in South Africa.
The third part discusses the importance of understanding the core message and intent of the Quran, and defines tafseer as
This document provides a detailed analysis of Surah Al-Mulk from the Quran. It begins with a tribute to the author's father, a renowned Islamic scholar. It then discusses the themes and virtues of Surah Al-Mulk, including hadith stating it will intercede for those who recite it. The analysis explores the meaning of different verses through the lens of early Islamic scholars. It aims to understand Allah's intended meaning and derive lessons accordingly.
The document discusses several topics:
1) A peace symposium in London where the Caliph of the Ahmadiyya Muslim Community addressed dignitaries about tackling international radicalization.
2) An article about how the sign of Jonah proves the true mission of Jesus and that he did not die on the cross.
3) A serialisation of the famous treatise "The Philosophy of the Teachings of Islam" by the founder of the Ahmadiyya Muslim Community which was originally presented at the 1896 Conference of Great Religions.
Barelviyah, Al barelviyyah, albrailviyah, Al barelvi, finta e barelviyah, Truth about Al barelviyah, Barelvi sunni, Aqeeda e barelviyyah, Imam Ahmad Raza khan, Ala Hazrat, Aqaid, Aqeeda, fitna e wahabiyat , fitna e deoband, fitna e ahle hadees,
Abstract
The Sufis or Mystics were the propagators of love, affection, mercy, brotherhood, fraternity and harmony all over the world at any time of the era. We can see such great personalities in every nook and corner of the world. If the Bagdad and Ajmeer were the centers of some Sufis others were from different parts of the world. Despite their regional, seasonal, social and any other differences, they were the carriers of peace and harmony. The accounts of the introduction of Islam and Sufism are shrouded in myths and legends, especially the accounts of great saints like Jalalud- Din Tabrizi , shah Jalal Mujarrad , Ghiyasud - Din Aulia and Azan Faqir have to be based only on pious legends and local iraditions. Assam witnessed a lot Sufis, such as Jalalud- Din Tabrizi , shah Jalal Mujarrad , Ghiyasud - Din Aulia and Azan Faqir who were the symbols of social harmony and peace and tranquility in pluralist Assam. Ajan Fakir is a familiar name all over Assam. Though a Muslim saint, he is known among and respected by both the Hindus as well as the Muslims of Assam. His unique contribution is the composition of devotional songs in Assamese language known as Jikirs. The Jikirs continue to be sung by Assamese Muslims till date. The Guwahati Station of All India Radio also regularly broadcasts Jikirs sung by well-known singers. It is not unlikely that the Muslim saint was influenced by the tradition and the style of Naam composed by the Vaishnava saint Mahapurush Shrimanta Sankardev.
It is supposed that Ajan Fakir alias Hazrat Miran Shah along with his brother Hazrat Nabi Shah came from Baghdad to India in spiritual pursuit. They first spent considerable time at the dargah of Hazrat Moinuddin Chisti at Ajmer and then at the dargah of Hazrat Nizamuddin Aulia at Delhi. As per latest researches, their association with these two Sufi centers had abiding influence on them.
On the whole, this paper attempts to describe the main characteristics of Sufism and also attempts to throw some light on the life and teachings of the saints of Assam in general and that of Ajan Fakir in particular.
Usul al-Fiqh al-Islami: Source Methodology in Islamic Jurisprudence
By Taha Jabir al-Alwani
The science of Usul al Fiqh is rightly considered to be the most important method of research ever devised
by Muslim Thought. Indeed, as the solid foundation upon which all the Islamic disciplines are based, Usul al
Fiqh not only benefited Islamic civilization but contributed to the intellectual enrichment of world civilization as a whole. It will not be out of place to note here that the methods of analogical developed within the framework of Islamic jurisprudence constituted the methodological starting-point for the establishment and construction of empiricism, which in turn is considered to be the basis of contemporary civilization.
Formative impact of swami vivekananda behind the thought and action of netajiSubrataRaha2
Swami Vivekananda - The devoted disciple of Sri Ramakrishna Paramhansa Dev - The maker of modern India - The founder of Ramakrishna Math and Ramakrishna Mission - The spiritual giant with rational scientific gesture has a tremendously influence on all stakeholders of our society. It is an humble attempt to focus on his influence behind the thought and action of great patriot like Subhas Chandra Bose.
Shaykh Muhammad ibn gaalih al-’Uthaymeen
Language: English | Format: PDF| Pages: 134 | Size: 1 MB
Before you is a complete translation of the great classical treatise “Thalaathat-ul-Usool” [The Three Fundamental Principles] of Imaam Muhammad bin ‘Abdil-Wahhaab. The source used for this translation was a booklet with the title “The Creed of the Saved Sect” printed by Maktab-ul-Islamee in 1993 [5th Edition] with checking by Zuhair Shawaish. This book is not to be confused with “al-Usool-uth-Thalaatha” which is another work written by Imaam Ibn ‘Abdul-Wahhaab. This treatise needs no introduction, as it is one of the Islamic works that is most studied and taught throughout the world. In fact, many of the scholars recommend the students of knowledge to begin their path of learning by studying and mastering this booklet. The reason for this is because it was written by the author in a simple manner and comprising of the basic fundamentals of this Religion in brief. The material contained in the treatise was designed to be easily memorized and understood. It is our intent, by producing this treatise, to provide the English audience with the source of this tremendous work so that they may study it in gatherings and use it as a reference. There are several explanations available for “The Three Fundamental Principles” that were written in recent times, such as that of Imaam Muhammad bin Saalih Al-‘Uthaimeen, Shaikh Zayd Al-Madkhalee and Shaikh Saalih Aali Shaikh.
Shah Wali Ullah was an 18th century Indian Islamic scholar who wrote extensively on religion and society. He was born in 1703 in Phulat, India to a family with ancestry tracing back to the Prophet Muhammad. He received an early and rigorous education, completing formal schooling at age 15. He spent time studying in Arabia and had a vision inspiring him to return to India to reform Muslims. Shah Wali Ullah wrote over 50 books in Arabic and Persian on topics including Quran interpretation, Hadith, jurisprudence, philosophy, and Sufism. He is renowned for integrating secular and religious knowledge and advocating for an organized Muslim community.
Hazrat Anwaarullah Farooqui was born at Nanded during the month of Rabi Us Saani. Hazrat was named qazi Mohammed ShujaUddin by his father.
Hazrat anwaarUllah Farooqui served as a disciple and caliph to his father. Title names were fazeelath jung and khan bahadur.
One the most well-respected scholars
He learned the Quran by heart and was able to study the shorter works of the Quran with his teachers. He began with Shaykh Abd al-Halim al-Ansari al-Luknawi. Then he kept company of his son Shaykh Abd al-Hayy al Luknawi in Hyderabad.
He received a tafsir from Shaykh Abdullah al-Yamani, Tasawwuf, and spiritual wayfaring form his father. He was also described as having mastered a variety of Islamic sciences.
He made the pilgrimage in 1264 where he met Shaykh Haji Imdadullah Muhajir Makki who pledged allegiance to him and from whom he received ijazah.
Mahbub Ali Khan, sixth Nizam, selected him as his tutor. He transited in 1301 for his second pilgrimage, and in 1305, for a tertiary one, before taking up residence in Madinah the Illuminated, for three years.
In the year 1308, he returned to Hyderabad and was made a tutor by Osman Ali Khan. When the ruler of Deccan Mahbub Ali Khan died in 1329, Osman Ali Khan was the seventh Nizam. In 1332, he appointed Mawlana anwarullah, minister of Awqaf and gave him the title “Nawab Fazilat Jung.” ‘
He was cautious about wealth, posts, and positions. He was humble and stoic. He was a good friend and would attend funerals. He was a person who believed in goodness and righteousness. He did not accumulate assets or care for them. He spoke softly and was far from harsh language or boycotting other people.
He taught the Futuhat al-Makkiyyah from Maghrib to the middle of the evening and had great respect for Shaykh Muhyiddin Ibn Arabi.
Many works were written in Urdu and Arabic by him, including
Al-Ifham wrote in 2 volumes.
A-Aql fi al-Falsafah al-Qadimah wal-Jadidah
He has many other works.
He died in 1336 after Jumadi Al-Akhir and was buried at the Madrassa Al-Nizamia, he founded.
The Sheikh, Mujaddid , and the Muhaddith were among the most important and most elect ulemas produced by India’s subcontinent over the past century.
Hazrat Anwaarullah Farooqui’s lineage is traced back to Hazrat syedna omer Farooq Razi Allah hu annhu.
Hazrat, at the age of 11, completed the Holy Quran’s memorization (“Hafiz Quran”)
Hazrat then learned fiqh, hadees, and went for haj. Hazrat haji imdadullah met Hazrat and became a disciple. After coming from hajj Hazrat was made a teacher to six Nizam Mir Mahbub Ali Khan and other people.
Qazi ameeruddin founded Jamia nizamia. He also made Hazrat Ullah Farooqui head of the foundation and guardian.
Anwaarullah Farooqui, a well-known Sheikh, embodied love for the Messenger Allah alaihi. His knowledge was unsurpassed, along with his humility, perseverance and generosity earned him high respect from the people and the Sayyids, who were then the kings in Deccan.
The Sheikh belonged to
1) Imam Ghazali, also known as Muhammad Abu Hamid Al Ghazali, was a famous Islamic scholar and theologian born in 1058 CE in Tus, Persia.
2) He studied Islamic jurisprudence and other sciences before teaching at the Nizamiyya madrasa in Baghdad, where he gained fame.
3) Later in life, he abandoned his position and retreated to Damascus where he wrote his influential work "The Revival of Religious Sciences", seeking spiritual enlightenment.
This document provides a biography of Shaykh Abu Abdullah Muhammad Ibn Abderrahman Ibn Abi Bakr Ibn Suleiman Al-Jazouli Simlali al-Hassani al-Maghribi, the author of the famous text "Dalail ul Khayrat". It notes that he was born in Morocco and studied locally and in Fes. He became a scholar in the Shadhili Sufi order. He authored Dalail ul Khayrat, a text focused on making prayers upon the Prophet Muhammad, which became widely popular across the Muslim world. After traveling to Mecca, Medina, and Jerusalem, he settled in Morocco where he established a
1. The document provides biographical information about Allama Abdul Hakim Sharaf Qadri, a prominent Sunni Islamic scholar from Pakistan who passed away in 2007.
2. It describes his upbringing, education under renowned teachers, positions held teaching at various Islamic institutions, and extensive scholarly works defending Ahlus Sunnah beliefs and refuting misinformation.
3. Allama Sharaf Qadri dedicated his life to scholarly writing, research, translation and the propagation of Ahlus Sunnah teachings. He established an organization and published many important books to further this mission.
1. The document provides biographical information about Allama Abdul Hakim Sharaf Qadri, a prominent Sunni Islamic scholar from Pakistan who passed away in 2007.
2. It describes his upbringing, education under renowned teachers, positions held teaching at various Islamic institutions, and extensive scholarly works defending Ahlus Sunnah beliefs and refuting misinformation.
3. Allama Sharaf Qadri dedicated his life to scholarly writing, research, translation and the propagation of Ahlus Sunnah teachings. He established an organization and published many important books to further this cause.
“Imam Hussain And Yazid” the English version of the book “Syed-ul-Shuhada Hazrat Imam Hussain Aur Yazidiat” by Sultan-ul-Ashiqeen Khadim Sultan-ul-Faqr Hazrat Sakhi Sultan Mohammad Najib-ur-Rehman sheds light on those aspects of the battle of Karbala which have been concealed by the other writers. It tells the difference between two systems, Hussainism and Yazidism, apart from the description of the valour and heroism of the sacred progeny of Prophet Mohammad and their Companions. The author has highlighted Hussain’s Faqr, the essence of the whole philosophy, which has been untouched by the tellers of the significance of the battle. It also debates upon the advocacy on Yazid by his advocates, logically and with authentic references.
Syed Mohammed Siddiq, also known as Hazrat Mahbooballah, was a renowned and well-respected Sufi mystic of the Deccan in India. Born in Hyderabad, Hazrat was remembered for his unrelenting dedication to Islam and his love for God. With followers across the world, he is a saint who has transcended language and nationality to touch the lives of humans everywhere.
This document provides an introduction to the Islamic legal theory of fiqh. It defines fiqh as the regulations of Islamic law derived from the Quran, Hadith, consensus and analogy. It discusses the main topics and tools of fiqh and notes that learning fiqh is obligatory. It also outlines the four main schools of fiqh (Hanafi, Maliki, Shafi'i, Hanbali) and provides brief biographies of their founding imams, including Abu Hanifa, Malik ibn Anas, and Muhammad ibn Idris al-Shafi'i. It describes how each imam contributed to the development and spread of Islamic jurisprudence.
Ameer Muhammad Hashmi was a prominent Islamic scholar born in 1911 in Tonsa Sharif, Pakistan. He memorized the Quran by age 9 and completed his Islamic studies by age 14. He became renowned for his knowledge in many Islamic subjects and was awarded the title of "Ameer ul Olama" by scholars in Iran. Throughout his life, he worked to spread Shia Islam through speeches and debates that attracted thousands. He established an Islamic school and his descendants continue his legacy of religious scholarship and service. Ameer Muhammad Hashmi passed away in 1974 but his achievements and contributions to Islam live on.
Hazrat Maulana Muhammad
Shafee Okarvi
[Rahmatul Laahi Alaieh]
[February 2, 1930-April, 24 1984] also
known as Mujaddid-e-Maslak-e-Ahle
Sunnat, Aashiq-e-Rasool, Khateeb-eA’zam Pakistan was a leading
religious scholar and orator of the
Islaamic Republic of Pakistan in the
mid 20th century.
This document provides evidence from the Quran for the Islamic belief in Qadar (divine decree or predestination). It cites several verses that affirm:
1) All of Allah's commands are decreed and must come to pass.
2) Allah accomplishes matters that are already ordained in His knowledge.
3) No calamity befalls except by Allah's decision, and He guides the hearts of believers.
4) Calamities are inscribed in the Book of Decrees before being brought into existence.
The verses presented emphasize that everything occurs by Allah's will and preordained decree, according to His eternal knowledge.
This document provides evidence from the Quran for the Islamic belief in Qadar (divine
predestination). It cites several verses that affirm: 1) Allah's command is a determined decree that
must be fulfilled; 2) Allah accomplishes matters already ordained in His knowledge; 3) No
calamity befalls except by Allah's decision; and 4) Every event is inscribed in the Book of
Decrees before creation. The verses establish that all events are predetermined according to
Allah's will and knowledge.
The precious-remembrance-shaykh-uthaymeenMohammad Ali
1) This document is a collection of morning and evening supplications written by Shaykh Muhammad bin Saalih al-‘Uthaymeen, with the supplications being arranged and verified by Naayf bin Mamdooh bin ‘Abdil-‘Azeez Aali Sa’ood.
2) It provides an introduction to the Shaykh's life and works, and explains that this collection of supplications was originally written by the Shaykh's own hand and later compiled and referenced by the author.
3) The author outlines the methods he used to compile, reference, and summarize the supplications, and provides context for including weak supplications based on the views of scholars like I
1) The book is an English translation of Imam Ghazzali's work that deals with worship and divine service. Imam Ghazzali was an influential 12th century Islamic scholar and theologian. 2) After studying under several teachers, Ghazzali took a position lecturing at a prestigious school but later turned to Sufism after experiencing a crisis of faith. 3) He composed "Ihya Ulum-ud-Din" as his magnum opus to revive religious sciences in Islam and address what he saw as deviant ideas, drawing
Qadar is a very sensitive topic. It is the sixth pillar of faith, and many people have gone astray regarding it. Some have denied it altogether while others have gone to such extremes in affirming it that they end up denying human free will. The truth as elucidated in Islamic teachings is between these two extremes. In dealing with this topic in his book A‘laam as-Sunnah al-Manshoorah, Shaikh Al-Hakami has extracted from the works of the early scholars the majority of the most important points which must be grasped in order to have a correct understanding. His mode of presentation is the Q&A style, as it was designed as a concise teaching text, whose main body was easily memorized. The commentary represents a brief elucidation of some of the more difficult points through the addition of useful material from other classical texts like that of al-‘Aqeedah at-Tahaawiyyah as well as modern texts like Dr. Saleh’s compilation The Salaf’s Guide to the Understanding of Al-Qadaa wal-Qadar.
What is the proof for belief in Qadar?
Evidence for belief in Qadar (1) can be found in the following statements of Allaah, the Most High:
وَكَانَ أَمۡرُ ٱللَّهِ قَدَرً۬ا مَّقۡدُورًا
“Allaah’s command is a determined decree.” (Soorah al-Ahzaab, 33: 38) (2)
___________________
(1) Qadar, coming from the root qadara (evaluate), may be defined as Allaah’s predestination of everything for His creation in accordance with His prior knowledge (Believing in Qadar, p. 8); it is Allaah’s decree or decision as in the verse:
إِنَّا كُلَّ شَىۡءٍ خَلَقۡنَـٰهُ بِقَدَرٍ۬
“Indeed, I have created all things according to predestined proportions [Qadar].” (Soorah al-Qamar, 54: 49)
Also derived from the same root is the word Qadr (amount) from which Laylatul-Qadr (the night in which Allaah sends down His annual decree and decides the amounts of all things relating to His creation) comes. It is synonymous to Qadar in this context. The Divine Names al-Qaadir (Most Able), al-Qadeer (All-Powerful) and al-Muqtadir (Omnipotent) are all derived from the root.
Qadaa (decision) is the implementation of Allaah’s decree (Al-Mufradaat, p. 406) as in the verse:
بَدِيعُ ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضِۖ وَإِذَا قَضَىٰٓ أَمۡرً۬ا فَإِنَّمَا يَقُولُ لَهُ ۥ كُن فَيَكُونُ
“When He decrees a matter, He only says to it: ‘Be!’ – and it is.” (Soorah al-Baqarah, 2: 117)
Some scholars like Ibn Hajar al-‘Asqalaanee held the opposite view. He said, “The scholars say that Qadaa is the general decree from eternity, and Qadar refers to the details of that decree and how they are implemented.” (Fat’hul-Baaree, vol. 11, p. 477 & 149) The overwhelmingly accepted position makes Qadaa the universal, general eternal decree, and Qadar the individual development or application of that in time. (The Encyclopedia of Islam, p. 199) When the terms Qadar and Qadaa are mentioned separately they are synonymous but when mentioned together,
This document provides a list of books related to the topic of revival and reform in Islam. It includes the titles of 27 books, along with their authors and ISBN numbers. Some of the major topics covered in the books include Islamic fundamentalism, Sufism, theology, philosophy, mysticism and the relationships between Islam and other faiths such as Christianity. The list suggests that Fazlur Rahman consulted a wide range of sources in his study and analysis of revival and reform movements in the Islamic tradition.
Imam Abu Hanifah was born in 80 Hijri in Kufa, Iraq. He studied under many prominent scholars and benefited from Imam Malik in Medina. As the youngest successor of Hadhrat Hammad, he led a circle of students that collected the derivation methods of Umar Farooq, rulings of Ali, and traditions of Kufa scholars. He declined an offer to become a Qazi under the Abbasid caliphate, was imprisoned and whipped, and died in prison at age 70. His fiqh was collectively formulated, addressing new problems from urban converts in Kufa who brought Greek and Persian influences, and sects who forged hadiths. It followed the derivation
Imam Bukhari dedicated his life to compiling an authentic collection of hadiths or sayings of the Prophet Muhammad. He traveled extensively to collect narrations and verify their chains of transmission. After 16 years of rigorous work, he produced his compilation Sahih al-Bukhari, containing over 7,000 hadiths that he determined to be authentic. Imam Bukhari established criteria for evaluating hadith authenticity to distinguish genuine narrations from forged ones. His compilation is regarded as one of the most trusted collections of hadiths in Islam due to his meticulous verification process.
The forces involved in this witchcraft spell will re-establish the loving bond between you and help to build a strong, loving relationship from which to start anew. Despite any previous hardships or problems, the spell work will re-establish the strong bonds of friendship and love upon which the marriage and relationship originated. Have faith, these stop divorce and stop separation spells are extremely powerful and will reconnect you and your partner in a strong and harmonious relationship.
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Sanatan Vastu | Experience Great Living | Vastu ExpertSanatan Vastu
Santan Vastu Provides Vedic astrology courses & Vastu remedies, If you are searching Vastu for home, Vastu for kitchen, Vastu for house, Vastu for Office & Factory. Best Vastu in Bahadurgarh. Best Vastu in Delhi NCR
A375 Example Taste the taste of the Lord, the taste of the Lord The taste of...franktsao4
It seems that current missionary work requires spending a lot of money, preparing a lot of materials, and traveling to far away places, so that it feels like missionary work. But what was the result they brought back? It's just a lot of photos of activities, fun eating, drinking and some playing games. And then we have to do the same thing next year, never ending. The church once mentioned that a certain missionary would go to the field where she used to work before the end of his life. It seemed that if she had not gone, no one would be willing to go. The reason why these missionary work is so difficult is that no one obeys God’s words, and the Bible is not the main content during missionary work, because in the eyes of those who do not obey God’s words, the Bible is just words and cannot be connected with life, so Reading out God's words is boring because it doesn't have any life experience, so it cannot be connected with human life. I will give a few examples in the hope that this situation can be changed. A375
A Free eBook ~ Valuable LIFE Lessons to Learn ( 5 Sets of Presentations)...OH TEIK BIN
A free eBook comprising 5 sets of PowerPoint presentations of meaningful stories /Inspirational pieces that teach important Dhamma/Life lessons. For reflection and practice to develop the mind to grow in love, compassion and wisdom. The texts are in English and Chinese.
My other free eBooks can be obtained from the following Links:
https://www.slideshare.net/ohteikbin/presentations
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The Hope of Salvation - Jude 1:24-25 - MessageCole Hartman
Jude gives us hope at the end of a dark letter. In a dark world like today, we need the light of Christ to shine brighter and brighter. Jude shows us where to fix our focus so we can be filled with God's goodness and glory. Join us to explore this incredible passage.
The Enchantment and Shadows_ Unveiling the Mysteries of Magic and Black Magic...Phoenix O
This manual will guide you through basic skills and tasks to help you get started with various aspects of Magic. Each section is designed to be easy to follow, with step-by-step instructions.
The Book of Ruth is included in the third division, or the Writings, of the Hebrew Bible. In most Christian canons it is treated as one of the historical books and placed between Judges and 1 Samuel.
Why is this So? ~ Do Seek to KNOW (English & Chinese).pptxOH TEIK BIN
A PowerPoint Presentation based on the Dhamma teaching of Kamma-Vipaka (Intentional Actions-Ripening Effects).
A Presentation for developing morality, concentration and wisdom and to spur us to practice the Dhamma diligently.
The texts are in English and Chinese.
312 A Wise Woman of Abel Beth Maakah Saves The Town
Hazrat shaykh ul hadees
1. My Time in the Blessed Company of
The King of Gnostics
Hazrat `Abdul Hakim Sharaf Qadiri (RA)
By Monawwar Ateeq
HAZRAT `Allamah `Abdul Hakim Sharaf Qadiri (Rahmatullahi alayh) was born in Mirzapur in the
home of Mouwlana Allah Ditta on 24th Sha’ban 1363h (13th August 1944). His family migrated
to Lahore whilst he was a child and he started his primary education there. He thereafter
studied under the leading Ulama of his era among them were Muhadith-e-Azam Pakistan
Mouwlana Sardar Ahmad Qadiri, the spiritual mentor of his mother, `Allamah Gulam Rasool
Rizwi commentator of Sahih Bukhari, Mufti-e-Azam Pakistan Sayyid Abul Barakat Ahmad Qadiri
son of Sayyid Deedar `Ali Shah Alwari, Mufti `Abdul Qayyum Hazarawi ex-President of Jamia
Nizamiya, and Ustaadh al-Ulama `Allamah `Ata Muhammad Bandyalawi[1], senior teacher at
Jamia Mazhariya Bandyal. He surpassed his peers in combining between the inner and outer
sciences and was renowned for his mastery in the rational sciences (ma`quwlat). Among his
living peers are `Allamah `Ali Ahmad Sidehlwi the Musnid of Lahore and `Allamah Gulam Rasool
Sa`eedi the Muhadith of Karachi, who studied Jami` Tirmidhi together with him at Jamia
Mazhariya Bandyal.
Hazrat was also a Muhadith and had a lot of interest in the chains of Hadith. He narrates from
the abovementioned scholars and from Sayyid `Abdurahman Kattani of Morocco, the Mufti of
Egypt Muhammad `Ali Jum`ah, Sayyid Muhammad `Alawi Maliki, Shaykh Fadhl al-Rahman
Madani, Mufti Hassan bin Muhammad al-Ghumari, Sayyid Malik al-`Arabi al-Sanusi al-Madani,
Shaykh Muhammad `Ali Murad Shami al-Madani, `Allamah Shareef al-Haq Amjadi, Mufti Akhtar
Raza Khan al-Azhari, Sayyid Ahmad Sa`eed Kazimi, Muhadith-e-Kabir Dhiya al-Mustafa Qadiri,
`Allamah `Abdul Haq Bandyalawi and others.
Sayyid Abul Barakat Ahmad became the Spiritual Mentor (Murshid) of Hazrat Sharaf and many
other Shuyukh also gave him khilafat in various Sufi pathways among them are: `Allamah
Rayhan Raza who received it from Hujjat al-Islam Hamid Raza and Mufti-e-Azam Hind Mustafa
Raza Khan both of whom received it from their father and from Sayyid Ahmad Nuri Barakati.
Shaykh Fadhl al-Rahman Madani son of Qutb-e-Madina Dhiya al-Din Madani gave Hazrat Ijaza in
his father’s silsilah. Among the others are: Sayyid Mas`ud Ahmad Rizwi, Sayyid Muhammad
Ameen Miya Barakati, Sayyid Ahmad `Ali Rizwi, Sayyid Ahmad Ashraf Ashrafi Geelani, Khawajah
2. Muhammad Sadiq of Gulhar Kotli, `Allamah Shareef al-Haq Amjadi, Sayyid Muratib Shah and
Sayyid Na’eem Ashraf.
Hazrat’s Murshid: Sayyid Abul Barakat Ahmad
Hazrat says in Shajarah Haiy Tariqat: “This needy of Allah was the head teacher at Daar al-Ulum
Islamiya Rahmaniya in Haripur Hazarah, when I pondered about seeking a perfect murshid. After
constant contemplation, I chose Sayyid Sahib (Sayyid Abul Barakat Ahmad Qadiri of Lahore) who
was a handsome embodiment of knowledge and practice, and was also the Khalifa of the Imam
of Ahl al-Sunnah; Mouwlana Shah Ahmad Raza Khan Barelwi. Thus, I traveled to Lahore and
asked him to accept my request to which he replied: “come the day after tomorrow”. This was a
manner of the Mashayikh as they would judge whether the seeker is a true one or not. Due to
their extra grace upon me, I was pretty frank therefore replied: “when a non-believer wants to
utter the shahadah, it must not be delayed and he must be taught it straight away”, to which he
remarked “la hawla wa la quwwata! What do you mean by this?” I said: “I want to repent on
your hands, and you are instructing me to come a day after the following” upon hearing this he
said “fine, so come to me at this instant” and thereafter took my pledge in the prestigious Rizwi
Silsilah, this was on the 16th of Muharram 1395h, 25th March 1970.
Similarly, I requested him to grant me permission in his chain of transmission in Hadith, and
recited some Hadiths of Tirmidhi before him. He was extremely benevolent with me and
honored me with it whilst documenting my name on it with his own pen writing “My brother in
the love of Allah, Muhammad Abdul Hakim son of Mouwlana Allah-Ditta Sahib of Lahore”
Whereas Sayyid Sahib had a stringent procedure in giving his sanad[2]. Mouwlana Qadhi
Muhammad Muzaffar Iqbal Rizwi, may Allah increase his noble life, head of Jamia Nu`maniya of
Lahore, once informed me that when Sayyid Sahib used to teach at the Dehli Gate Madrasah[3]
he would give the students who studied Hadith under him his Sanad certificate, but did not sign
it until two or three years later! Upon my request, he also gave me Ijaza in reciting Dala’il al-
Khayrat. May Allah most High have mercy on him and be pleased with him”[4]
Sayyid Hamdullah Jaan Afgani, a skilled teacher of Arabic grammar who taught at Data Darbar
for eighteen years, informed Hazrat Sharaf Sahib Rahmatullahi alayh that Mouwlana
Muhammad Jaan Sabir of Deerah Ismail Khan used to study Hadith under Sayyid Abul Barakat
Ahmad. In one of the lessons, Sayyid Sahib said “whosoever studying Hadith does not see the
Messenger of Allah upon him be peace and blessings during his studies, should consider his
studies unaccepted”. Muhammad Jaan Sabir had not seen the Messenger of Allah yet he had
been studying for nearly eight months. One afternoon, after his classes, Mouwlana Sabir went
to his room that was directly situated above Sayyid Sahibs, and sat their crying upon his loss and
3. wept until he fell asleep in that state in which his eyes were blessed with the vision of Rasulullah
(upon him be peace and blessings). From beneath, Sayyid Sahib exclaimed: “Mouwlana Sabir! So
have you now been blessed with the noble vision? Congratulations!” “Yes! He was benevolent
with me!” replied Mouwlana Sabir. [5]
Sayyid Abul Barakat Ahmad was the son of the massive Muhadith and Faqih of Alwar who later
migrated to Lahore, Sayyid Deedar `Ali Shah Alwari. Sayyid Abul Barakat completed several
classical texts in various disciplines with his father and graduated under Mouwlana Sayyid
Muhammad Na`eemudin Muradabadi after having completed Qazi Mubarak, Hamdullah, al-
Ufuq al-Mubeen, Sadra, Sharh al-Aqa’id, books in Medicine and the six books of Hadith with him
in 1337h/1919. He thereafter completed the six books again with his father and received Ijaza in
them. In the year of his graduation, he traveled to Bareily Shareef, India, with his father and they
both took the Rizwi Silsilah and absolute Ijaza[6] from the Unrivalled Imam, Shah Ahmad Raza
Khan (may Allah have mercy on them all). Sayyid Sahib remained in Bareiley Shareef for a period
of time and practiced Ifta under him, this is why his manner of writing has the same style as of
the Great Imam of Bareily. In his appearance and beauty, Sayyid Sahib was similar to Sayyid `Ali
Hussain Ashrafi Kachouchawi who was called “Shabeeh-e-Gawth-e-Azam” by Imam Ahmad Raza
Khan in a Persian couplet.
Bear in mind that Sayyid Sahib’s Murshid in bay`ah was Sayyid `Ali Hussain Ashrafi and talab and
Khilafat was with Imam-e-Ahl-e-Sunnat Shah Ahmad Raza Khan. Likewise, Sayyid Sahib’s father,
Sayyid Deedar `Ali Shah, better known as “Sanad al-Muhaditheen” chief of Hadith masters, was
a Mureed of Shah Fadhl al-Rahman Muradabadi who was a student of Shah `Abdul `Aziz Dihlawi
and Mureed and Khalifa of Shah Muhammad Afaq. From this fact we learn the high status and
prestigious rank of Imam Ahmad Raza Khan that the leading Ulama would take Tariqa from him
after they had completed their studies.
I have recorded detailed chains of Hadith for the father and son in my recent Arabic collection of
chains of hadith of the Ahl al-Sunnah Ulama of the subcontinent, titled “Fat’h al-Qawiy”
published recently in Damascus.
My Relation with Hazrat
`Allamah `Abdul Hakim Sharaf Qadiri’s affection towards me (May his grave be filled with
tranquility and light) was of a similar nature of his Shaykh’s with him. I always considered him
4. my spiritual father and Allah Most High has poured immense love of his into my heart. His
knowledge combined with practice and humbleness made him shine out from among his peers.
He was an embodiment of Sunna and Taqwa. Hazrat never complained about dunya and lived a
simple life, though he could have enjoyed the luxuries of this life if he desired. I was told by an
authentic source that Hazrat and his family spent over 20 years in a small 2 bedroom flat
provided by Jamia Nizamiya when he taught there up until 2001!
In 2006, I was blessed to meet Hazrat in the month of Rabi` al-Awwal for the third time, and
many times thereafter at his home in Lahore, at his Maktabah Qadiriya (Daata Darbar) and at
the Madrasa of Mouwlana `Abdul Gafoor. I met Hazrat twice before in the UK in 2001 once at
the Imam Ahmad Raza Conference in Bradford, having the memory of him sitting behind the
stage crying with his eyes lowered (and this was his state at most times), and the second time
was when he visited us at Hazrat Sultan Bahu Trust and examined me in Fiqh, Bab al-Jana’iz from
al-Ikhtiyaar.
Hazrat is the teacher of both of my teachers, `Allamah Rasul Bakhsh Sa`eedi (founder of
Madrasa Faizan-e-Rasul, Birmingham) from whom I took Sarf, Nahw, Adab, Usul al-Fiqh, Fiqh,
Usul al-Hadith, Hadith, Tafsir, Mantiq, and Mufti Yar Muhammad Qadiri (senior teacher at
Hazrat Sultan Bahu Trust, Birmingham) with whom I studied major books in Tafsir, Balagah, Fiqh,
Aqa’id, Usul al-Fiqh, Falsafah and Mantiq.
Before I traveled to Pakistan in 2006, I had been in contact with Hazrat via telephone and had
earned many of his duas supporting me to spread the teachings of Ahl al-Sunnah. In my first
conversation that I noted in my diary dated 18th of December 2005 at 2pm I informed Hazrat
that I am his Grand Student and informed him of the Sunnaconnect projects to which he replied
“you are the sign of the acceptance of my efforts”. Hazrat said a similar statement to `Allamah
Rasul Bakhsh Sa`eedi, my teacher and Hazrat’s student, over a telephone conversation regarding
my stay in Lahore, as we finished dhikr on a Thursday at the Madrasa of Mouwlana `Abdul
Gafoor saying “I have witnessed the signs of acceptance of my efforts in the likes of Monawwar
Ateeq”.
After several visits to Hazrat’s house and many days of suhbah and learning various Dhikr with
perseverance, I requested Hazrat to accept my talab in the prestigious Rizwi Silsilah. He asked
about my bay`ah and I informed him that it was with my righteous father. He brought out his
Ijazah and wrote in it my name with his pen in the following manner “I give Ijazat and Khilafat to
Mouwalna `Allamah Monawwar Ateeq May Allah preserve him, son of Mouwlana Muhammad
5. Abdullah Ateeq Sahib May Allah prolong his life, from Azad Kashmir, living in Birmingham, in the
Qadiri Rizwi Barakati, Naqshbandi Mujaddidi, Shadhili, Rifa`i, and Ashrafi paths” I feel
undeserving of these words and unworthy of the kindness of Hazrat Rahmatullahi alayh, but
believe they are a dua for me that will Insha Allah be accepted. He also gave Khilafat and Ijaza to
my Noble father Shaykhi wa sayyidi Muhammad Abdullah Ateeq (may Allah prolong his life with
health more ibadah). This was on the 3rd of Rabi` al-Awwal 1427h.
As for Ijaza in Hadith and the entire Islamic sciences, I asked Hazrat to kindly present it to me so
I can be connected to the great luminaries of the Ahl al-Sunnah through him, so he offered it to
me and wrote “the pious son Muhammad Monawwar Ateeq Rizwi may Allah- Most Blessed and
Elevated- employ him to spread the propagation of Islam” and this was a day before I received
Khilafat from him on 2nd Rabi` al-Awwal 1427h. This Ijaza is numbered 937.
It was the mere love and enormous affection of Hazrat for me that during my last visit to Lahore,
he called me to his abode and deputised (tawkeel) me in giving Ijaza of Hadith and in the Islamic
Sciences on his behalf to the Ulama, and penned this on his personalised letterhead with a
beautiful wording. This gift is dated 22nd Jamadi al-Uwla 1427h in Hazrat’s handwriting,
Rahmatullah alayh. The wording is:
بسم ا الرحمن الرحيم
:الحمد لله وحده والصلوة والسلم على من ل نبي بعده وعلى آله وأصحابه أجمعين أما بعد
فقد وكلت أخي الفاضل منور عتيق حفظه ا تعالى أن يعطي عني إجازة رواية الحديث
الشريف والعلوم الدينية من هو أهله من العلماء كما أجازني به المشايخ الكبار وتفصيل أسامهم
.مسطور في الجواهر الغالية من السانيد العالية، وا الموفق
وأوصيه باتباع ما جاء به سيدنا ومولنا محمد رسول ا صلى ا عليه وسلم وجرى به السلف
الصالح رحمهم ا تعالى
وكتبه محمد عبد الحكيم شرف القادري
المقيم بمدينة لهور باكستان
6. I received numerous Ijazas from Hazrat (Rahmatullahi alayh). Four of them Hazrat gave
me directly and the others came to me recently through the post by courtesy of my
teacher and Hazrat’s dear colleague the Musnid of Lahore `Ali Ahmad Sindehlwi (May
Allah prolong his life and extend his benefit to all).
On one of my early visits in Rabi` al-Awwal, Hazrat gave me his revised and edited
manuscript on Hadith chains titled “al-Durr al-Manzum fi Asaneed Bahr al-Ulum” by
Muhammad Ateeq Ansari Lakhnouwi on the chains of transmissions of Bahr al-Ulum
`Abdul `Ali Lackhnouwi[7]. He opened the last two pages and told me to read from the
manuscript. So I did, and it was an astounding account of Bahr al-Ulum’s meeting with
the Noble Prophet (upon him be pace and blessings). Here is the translation of the
Arabic passage I recited before Hazrat:
“Bahr al-Ulum’s bay`ah: he gave his pledge directly on the hands of Allah’s Messenger
may Allah give him mercy and blessings, in consciousness by meeting him through
means of Sayyiduna Abu Bakr Siddique, and he used to say “Abu Bakr is my means to
Rasulullah”. The incident narrated by some of his students among them is his son in law
Mulla `Ala`uddin, is as follows: when he migrated from Lakhnouw to Shahjahanfur and
settled there, he was once studying late night in the upper floor of his home as usual
whilst his students were busy in their studies in the lower floor, a handsome Arab man in
his old age who had a lot of presence around him appeared and asked about Mouwlana.
The students told him that he is in the upper floor so he went upstairs and gave salam,
Bahr al-Ulum replied with greetings and continued studying. The old man said “do you
not honour your guest?” Upon hearing this Bahr al-Ulum closed his book and attended
him. The man said, “Stand, and accompany me, for somebody great is calling you”. So
he did, and the man led him to a garden, and under a tree he saw a horseman who had
veiled his face. Bahr al-Ulum was overwhelmed by the awe of this person. Without
removing his veil, the horseman asked: “do you know the Satan cannot resemble the
form of your Prophet may Allah send blessings upon him?” Bahr al-Ulum replied: “that is
established in an authentic Hadith”. Then the horseman asked: “have you memorised
the description (hilya) of your Prophet may Allah send peace upon him?” Bahr replied:
“yes”. The Horseman removed the veil from his noble face and said: “I am your Prophet,
and this is Abu Bakr”. Then Rasulullah placed his mantle on the ground and they all sat
on it and he ordered Bahr to take bay`ah so he stretched his hand to the noble hand and
done so.[8] One of the students had also followed in secrecy and witnessed this event
from far without being noticed. Upon returning to his home, the student was eager to
know and asked about this unusual event after Fajr prayer. Bahr al-Ulum denied
informing anyone but the student insisted and indicated towards some of the things he
saw. Bahr al-Ulum told him of the incident, the student regretted over his loss and wept
over the failure to attain this enormous gift. Whenever somebody insisted to take this
pathway of bay`ah from Bahr al-Ulum he would give it and would say “`Abdul `Ali took it
7. from Siddique al-Akbar who took it from the Messenger of Allah, may Allah send peace
and blessings upon him”. And great benevolence and enormous gift is not given to
except the major Gnostics, and there is no doubt in the authenticity of this bay`ah, since
the consensus of the Awliya is established on this and the reports of this kind are mass-
transmitted. The author of Manahil said: “this consensus affirms the events when he saw
the souls of the martyrs in many nights, mounted on horses meeting the people of this
dunya and speaking with them”[9].”
Hazrat said: “Subhanllah! Loot at this amazing incident!” thereafter he taught me a
wazifa to meet Rasulullah upon him be peace and blessings, which he received from
Muhadith-e-Azam Pakistan Mouwlana Sardar Ahmad rahmatullahi alayh.
Allah Allah! This was Hazrat’s love for his servant.
When I visited Hazrat on the 8th of Jamadi al-Uwla 1427h at his home, he gifted me his
newly released book titled “Muqaddimaat-e-Rizwiyyah” collated by Mouwlana Abdusattar
Tahir Mas’udi in which the latter collected all of Hazrat’s forwards written to books
pertaining to the great Imam of India; Imam Ahmad Raza Khan. I remember Hazrat was
extremely joyful on that day and took me through it smiling, may Allah shower mercy on
his grave. In its front cover he wrote the following passage in Arabic
إهداء إلى العالم الناشئ والولد الذي نحسبه صالحا وا حسيبه ول نزكي على ا أحدا، إلى
ابننا العزيز مولنا محمد منور عنيق الرضوي سخره ا لرفع رأية السلم عالية خفاقة. وأنا
الفقير إلى ربه الغني محمد عبد الحكيم شرف القادري لهور باكستان. 8 من جمادي الولى
7241هـ
It was time for Salat al-Maghrib and Hazrat instructed me to lead the prayer. I, feeling
awfully uncomfortable to stand before the Great Imam of Shariah and Tariqa of his era,
hesitated from this but this was not the first time he ordered me to lead so I stepped
ahead since “command preponderates etiquette”. He would instruct me to lead even if
his student or son was praying with us and a couple of times he lead the prayer himself.
It was Hazrat’s spiritual aid that lead me to the mat ahead and encouraged me to recite
otherwise I never attempt to take lead even on a daily basis.
8. After prayer, Hazrat performed dhikr and taught me it whilst I sat in a specific way as he
placed his hand on my heart (Lateefa al-Qalb) for approximately twenty minutes.
Hazrat’s servant and student who stayed at his house, Riyadh al-Din of India,
accompanied me. On completing the dhikr session Hazrat said, “I was once sitting with a
scholar when Mushtaq (Hazrat’s son) came up to me and complained of a severe
headache. The Shaykh asked for some water, recited a few words and blew in it,
ordering Mushtaq to drink from it. After a sip, the shaykh asked “has the pain finished?” I
sitting besides him remarked astonishingly “what did you recite?” he replied “I recited
these words constantly 125, 000 times in one masjid for one and a half months”. After
narrating this incident Hazrat said “SubhanAllah! These are the blessings of performing
dhikr with persistence and especially the Divine names of Allah. If one has permission
from Shuyukh and is persistent in dhikr, he reaps all of its benefits.”
Following Dhikr, Hazrat ordered Riyadh al-Din, to read out the masterful Persian
couplets of Imam Ahmad Raza Khan in rejoice of the birth of Sayyid Ibrahim Miyan
Marahrawi’s son, and their excellent elaborating commentary by himself published
towards the end of “Muqaddimat-e-Rizwiyya”. The whole poem is written compromising
terms used in the nomenclature of Mantiq and is extremely difficult to understand. Hazrat
Sahib verbally commented on all of it and mentioned that he made istikhara and special
dua for spiritual opening for many days before he was given the meanings of the poem!
Hazrat’s Urdu commentary and understanding of this difficult poem is a clear sign of his
mastery in the rational sciences. The reason why Imam Ahmad Raza wrote the poem in
this manner was because he was teaching Mantiq when he heard of the good news of
the birth of this son, from Balgram, as he mentions in the opening couplets. The poem
consists of terms such as wadha and hamal with their abbreviations (jeem and baa, both
with long madds), Shakl, Qiyas Iqtirani, Natijah, Tasdeeq, Hujja, Aks Mustawi.
Hazrat loved his students equally to his sons. He considered them his spiritual progeny
and honoured them, illustrated kindness towards them and always offered them
Nasihah. Once Hazrat came into the room around Zuhr time smiling and said “Aisha
says something” Aisha is Hazrat’s grand daughter, the child of Dr Mumtaz the eldest
son, and then called her and told her to repeat what she said. Aisha in a shy tone
repeated “I will take Munawwar Chachu to Madina with me” (chachu is an affectionate
way of saying uncle in Urdu) Hazrat continued smiling and made Dua for the acceptance
of this word. On my numerous visits to his home, or via telephone, Hazrat reminded me
of the words of Aisha.
When my marriage date had been decided, I invited Hazrat to my wedding in Kashmir.
He apologised and I continually insisted that he should come and I ensured the comfort
of his journey but Hazrat apologised due to the length of the journey (approximately 7
9. hours by car). After my marriage, Hazrat invited me and my wife to his home in Lahore,
to compensate for missing the wedding, and we remained as guests in his home for two
nights, but seemed like his children. He was tremendously pleased of our visit and made
numerous supplications for us.
I have lost count on how many times Hazrat taught me Dhikr (talqeen). It must have
been around fifteen times. The first time he placed his hand on my heart and taught me
the special manner of sitting in Dhikr to keep the satanic influence away, Hazrat sang
many couplets of Shaykh Attar, Jami and Rumi in Persian. I got into a state of ibtihaal
whilst Hazrat was crying and singing in a frail tune. This was at the Madrasah of his dear
friend, the servant of Ustadh `Ata Muhammad Bandyalwi; Mouwlana `Abdul Gafoor, on
the day he invited us for food. My father in-law was present in this sitting.
Before making dhikr, Hazrat gave me the following nasiha, “the Ulama must master
three things:
1. Oratory and publics sermons; this is important so that they can enjoin people in Good
and Forbid Evil. But, words will diffuse into thin air and they have a short term effect on
the laymen.
2. Authoring and writing; they must not ignore this important area of their duty. Words
that are lost in thin air during sermons can be preserved by ink in books.
3. Dhikr and spirituality; the Ulama of the outward sciences usually ignore this aspect
and remain in the conflicts of qeela wa qaal. Your realisation and proximity with Allah is
the goal of your knowledge. You must practice Dhikr to bring life to the secrets hidden in
your chest (referring to the Lata’if; Qalb, Ruh, Sirr, Khafi & Akhafa) when they are awake,
then the entire creation attaches to you, and you attach to the throne in the realm of
Light. Do you not ponder how many years it has been since Daata `Ali Hujwayri’s
demise? But his shrine is attended all day and night, even the pigeons live on its roof, it
is because his Lata’if are alive and are very powerful due to immense practice of Dhikr”.
On another occasion at his abode, Hazrat explained the details of Lata’if, their colours
and secrets to me, and illustrated and taught me the five manners of performing Dhikr
that are not enclosed to the public and are usually discussed with signs among people of
Tariqah.
His manner of teaching Dhikr was powerful and one would be awed by it. He sat in front
10. of me in the same manner that is cross legged, as I held tight “rag-e-keemas” with my
right toe, placing his two fingers the index and middle finger on my heart “latifa-e-Qalb”
and holding my crossed hands with his left hand or my right knee moving it rapidly,
chanting Dhikr as I would look at his forehead. Hazrat once explained that there was a
golden secret in this manner and later disclosed it to me. Then Hazrat would sing
couplets on tawba and then shout “Huw Huw Huw” throwing a hand full of thin air at my
heart, and crying out “Ya Sayyid Abul Barakat!” Alhamdulillah, I took this from of Dhikr on
every visit and in most of my sittings with him, and on my last but one visit in 2006
Hazrat instructed me to start this form of Dhikr on Thursdays or Mondays with a circle of
true seekers and told me that the doors of blessings had been opened for me.
I mentioned Hazrat’s passionate singing. Hazrat was a teacher of the rational arts such
as Hikma with all of its subsidiary sciences, Mantiq, modern philosophy, and later he
abandoned its teaching and diverted his attention towards teaching the mother books of
Hadith. Hazrat was an Uslui (methodologist), Mutakallim (theologian), Faqih (jurist),
Muhadith (master of Hadith) and Mufassir (Master of Quranic Exegesis) of the top rank.
After having taught for approximately forty years, he secluded himself in his home where
he rested his tired and ill body and occupied all of his time in `Ibadah, Dhikr, and writing
when he was well. Hazrat was a persistent reader of Dala’il al-Khayrat since the time his
Murshid; Sayyid Abul Barakat Ahmad Qadiri gave him permission and the Noble Qur’an
on a daily basis. His spirituality increased immensely in the latter part of his life due to
these reasons and therefore would sit singing Persian couplets of vast meanings
compromising remorse and turning to Allah, humility and shame before Allah, munajat
such as the following verses which Hazrat jotted down in my personal diary in his
handwriting
عاجزي وانكسار آورده ام
بار عصيان بي شمار آورده ام
هم دو جيز آورده ام در باركاه
مو سبيد و رو سيه آورده ام
عفو تقصيرات خواهم اي معين
از طفيل رحمة للعلمين
از طفيل أنبياء وأولياء
11. از طفيل اسم رب العلمين
)(by Mouwlana Jami
بادشاها جرم مارا در كزار
ما كنهكاريم و تو آمر زكار
تو نكاري وما بد كر ده ايم
جرم بي اندازه بي حد كرده ايم
بر دو آمد بنده بكر يخته
آبروي خود بعصيان ريحته
)(by Shaykh `Attar
:And other couplets
صد كتاب وصد ورق در نار كن
روي دل را جانـب دلدار كن
در كنز وهدايه نتوان يافت خدارا
در صفحهء دل بين كه كتابي به ازين نسيت
آئينهء سكندر جام جم است بنكر
تابر تو عرصه كردد احوال ملك دارا
12. On one occasion, Hazrat gave me the manuscript of Awa’il Sunbuliyya, a text in Hadith,
and told me he had completed sama` for it from a scholar in Makkah who gave him a
copy of the original. Upon hearing this, I was overwhelmed with joy and eager to recite it
before him and hear some of it from him. As I held it in my hand without placing it on the
table, Hazrat realised what I intended. After a short while, he said: “put the book aside.
You must occupy yourself only and only in the Dhikr I taught you”. I later realised that
Hazrat wanted me to focus more on my inward as I had always restricted myself to
words and texts. He knew I must purify my inner self for these Hadith to give their fruits.
Even though I did not attain the sama` of the Awa’il from him, he did not deprive me of its
Ijaza and recently sent a signed Ijaza for it through Shaykh `Ali Ahmad Sindehlwi signed
by the latter too.
Hazrat was graceful upon me and also narrated to me Hadith al- Rahmah without my
prior request.
Just before Hazrat’s demise, I spoke to him over the telephone and informed him that I
had completed the transcription of the unpublished endorsements of the Ulama of
Shaam on al-Dawla al-Makkiyya and that I sent him a copy of the published book
through Mouwlana Akram Azhari, head of Bhera Sharif Branch in Lahore. Upon hearing
this great news of futuh and success, Hazrat was delighted and made Dua for the
betterment of my dunya and akhira. This was the last Dua I heard from Hazrat’s mouth
and my chest has secured it as my ears heard it. This Arabic research is titled “Taqareez
Ulama al-Shaam” and it received a forward by Dr Mumtaz Sadeedi, Hazrat’s son and
Hazrat himself dictated some of it to me over the phone and the rest of it was dictated to
me before him.
May Allah Ta`la reward him for His love, affection, and charity and join us with him in the
company of Rasulullah in the hereafter, upon him be peace and blessings.
Writings & Translations
Hazrat is the author of numerous books. His commentary on “al-Mirqat” in the principles
of Mantiq (Logic) is renowned in student and scholarly circles. Hazrat informed me that
he was recently working on three things, a translation of the Qur`an in Urdu that was
different to other translations as it disclosed all pronouns by mentioning the subjects in
brackets, a commentary on the Divine names of Allah and he was using a rare epistle on
the topic by the great Indian Muhadith who died at sea Muhammad Irtidha `Ali Khan al-
13. Safawi[10], and a commentary on Sahih al-Bukhari.
Hazrat’s translation of Imam Fakhrudin Razi’s exegesis on the Noble Quran titled “al-
Tafsir al-Kabir”, translation of `Allamah Mahdi al-Fasi’s Persian commentary on Dala’il al-
Khayrat titled “Matali` al-Masarrat” and Urdu translation of `Allamah Fadh al-Haq’s
Persian text “Tahqeeq al-Fatwa” in refutation of Shah Ismail, are three other notable
works.
Hazrat’s interests in Hadith transmissions increased in the latter part of his life. It seems
that this change occurred after his first visit to Egypt when over one hundred Ulama and
students took Ijazas from him. Thus, in 2005, he authored his own Thabat titled “al-
Jawahir al-Galiya min al-Asaneed al-Aaliya” in Arabic in which he penned the details of
his Shuyukh in the various Islamic Sciences and their channels of transmission. Hazrat
instructed me to proof read this work, re-organise it and publish it in more detail. I
believe my Shaykh’s spiritual attention is towards me to make this affair and the other
responsibilities given to me easy.
Among his other writings, Hazrat’s major concern in authoring was highlighting the
blameworthy acts and practices that had creped into the Minbars, prayer mats and
sermons of the Ahl al-Sunnah. He warned of narrating extremely weak and fabricated
reports in Miraj and Mawlid talks, and stressed that people had lost adab with Allah Most
High in their worship, Duas and sermons. His excellent and late work on this topic is
“khuda kuw yaad kar piyarey” three quarters of which he himself recited to me.
Hazrat had an excellent style of penning biographies and is renowned for collating
memoirs of the Ulama Ahl al-Sunnah in Urdu and Arabic. Hazrat once showed me a
large document in which he penned Arabic biographies of the Sunni Ulama of the
subcontinent in alphabetical order and had not finished with alif! He said he wrote these
for them to be published in an encyclopedia in Jordan. Hazrat instructed me to continue
this work from where he had left off. He also insisted that Dr Mumtaz Sadeedi shall proof
read this work. Alhamdulillah, I penned three detailed biographies in Arabic for Muhadith-
e-Wasiy Ahmad Suwrti, Sayyid Aal-e-Rasul Marahrawi and Sayyid Abul Hussain Nuri,
may Allah have mercy on all of them, and sent them to Hazrat, he endorsed the work,
was glad of the start and prayed for its completion.
Hazrat was also excellent in reading manuscripts and indexing classical books. On one
of my visits, Hazrat gave me his copy of the Thabat of Bahr al-Ulum `Abdul `Ali
14. Lakhnouwi in Arabic that he had proof read and solved ambiguities of its original text,
and instructed me to work on it along with the Thabat of Shah Na’eem al-Din
Muradabadi and al-Nuru wa al-Baha by Sayyid Abul Hussain Nuri and publish it with
footnotes. All of these are manuscripts that Hazrat gave to me to work on. Books such
as al-Nibras (sharh of sharh al-Aqa`id) and al-Ta`leeq al-Mujalli (a marginal note on
Munya al-Musalli) of Muhadith-e-Surti are indexed by Hazrat. Both of these texts are
very delicate and are annotations of mother books.
Meetings with Arab Ulama
`Allamah `Abdul Hakim Sharaf Qadiri met several Arab Ulama. In his last visit to the
Haramayn during the first days of Ramadhan 2006, he met with Shaykh Muhammad
`Awwama, Sayyid Malik al-`Arabi Sanusi and many other Ulama. In his earlier travels, he
visited Sayyid Muhammad `Alawi Maliki Makki at his home in Makka for the first time
where Hazrat delivered a khutba at a Mawlid. Sayyid Muhammad `Alawi had great love
for Hazrat and met him in Jamia Na`eemiya when he went to Lahore and thirdly in
Karachi. Hazrat told me that he took Ijaza in Hadith from Sayyid Muammad `Alawi on the
second meeting in Lahore. Hazrat said “I was sitting near him in the ceremony at
Na’eemiya. He placed something in the Ijaza[11] and gave it to me. Later, upon opening
the Ijaza, I saw a few hundred dollars and was shocked by the generosity of the Sayyid!”
Hazrat narrated this incident and smiled. “Look at the akhlaq of the Sunni Ulama in the
Arabs. It is very high and they are excellent examples” remarked Hazrat. Thereafter
Hazrat praised the akhlaq of Sayyid Yusuf Hashim Rifa`i who was a dear friend of his,
and encouraged me to adopt the top akhlaq of these Ulama.
`Allamah `Abdul Hakim Sharaf Qadiri travelled to Egypt twice to meet the Ulama of
Azhar the last of the two journeys was in 2004 when his elder son Dr Mumtaz received
his PhD from al-Azhar on the Arabic poetry of Mouwlana Fadhl al-Haq al-Khayrabadi
and his services in Arabic literature.
On one of my visits I asked Hazrat to spare some time to visit Damascus and he was
delighted by this news. We agreed that later this year or latest next year, we must visit
the schools and Ulama of Shaam with Dr Mumtaz and the costs of two persons will be
covered by Sunnaconnect. On one of my later telephone conversations last year, Dr
Mumtaz stressed that Hazrat wanted to travel to Damascus but unfortunately this
programme of ours was delayed and an opportunity has been missed, and Allah knows
best.
The Demise…
15. Hazrat passed away to the mercy of his Lord on Saturday 1st September, 19th Sha`ban
1428h, at 2pm at his home in Lahore. His funeral took place the same night at Daata
Darbar at 10pm, filled by scholars and students of the Sacred Deen who traveled from
different parts of the subcontinent upon hearing the sudden demise, and was buried
besides his home, in Lalah Zaar Phase 2, Thouwkar Lahore, at midnight. The area of
land in which Hazrat is buried in was the area on which Hazrat was intending to
establish a Madrasah. It was recently agreed by the Ulama and Hazrat’s sons that
Hazrat’s shrine will be situated in the new building of the Madrasah.
Hazrat’s second son, my beloved brother `Allamah Mushtaq Ahmad informed me two
days after the funeral prayer that Hazrat had indirectly informed them of his demise
recently. He said “we wanted to fix the date of Nisaar Ahmad’s wedding (the youngest
son who takes care of the Maktabah Qadiriya) as soon as possible after Ramadhan. We
insisted that the marriage should be finalised for Sunday 21st of October, a week after
Eid. Hazrat also stressed that the marriage must take place as soon as possible but
continually denounced this date and told us we will not be celebrating on that date!”
Allahu Akbar! Now, Hazrat’s fatihah and major Khatm is fixed on this date.
Hazrat `Abdul Hakim Sharaf Qadiri has left behind tens of thousands of students, some
of whom are founders of Islamic schools of learning; others are senior teachers and
lecturers at Islamic Universities and tens of thousands of disciples and devotees. This is
my story of joy and sadness both of which came to me at once, and there are many
other accounts too, but this one is the personal account of a child who lost his father.
May Allah have mercy on him and be pleased with him, reward him on behalf of the
Deen and the Umma the best of rewards, and give his family, students and murideen
patience in this tremendously painful time, Ameen.
Please recite fatiha for Hazrat every time you read this account.
Dog at the door of Sharaf,
Monawwar Ateeq
Luton, UK
06/09/07
16. Footnotes
[1] Hazrat in al-Jawahir al-Gaaliya mentioned that he served Ustaaz `Ata Muhammad
and accompanied him for nearly four years (from1958 onwards) in which he studied
Nahw, Balagah, Mantiq, Falsafah, Hay`at, Kalam, Handsah, Fiqh, Usul, Munazarah,
Tafsir Jalalayn, Tafsir Baydhawi, Mishkat al-Masabih and Jami` Tirmidhi.
[2] The scholars who combined between diraya and riwaya are found to have strict
policies in giving ijazas. Sayyid `Isaam `Arrar Hassani of Damascus, may Allah most
High increase his life with good health and more obedience, told me and Shaykh Gibril
Haddad, on our visit to his abode in 2006 that Sayyid Muhammad Makki Kattani gave
him ijaza after seventeen years of continuous suhbah and studies under him in Makka
and thereafter in Damascus. Alhamdulillah, he recited the entire ijaza aloud to us which
is framed in an extra-large frame in the handwriting of the Shaykh. This is also the
reason why the Ulama of Ahl al-Sunnah of the Subcontinent are not renowned for giving
ijazas merely based on riwaya or barakah.
[3] Old Hizb al-Ahnaf (qadeem) in Lahore which later moved next to Daata Darbar and
remains there today
[4] Shajarah Haey Tariqat, p10 -12
[5] Shajarah haiy Tariqat p 14-15
[6] An incomplete photocopy of it is in print in Hazrat Sharaf Sahib’s “Tazkira Ulama-e-
Ahle-Sunnat”.
[7] He is the author of many unrivalled books. “Fawatih al-Rahamuwt”, the commentary
on Musallam al-Thubuwt is his renowned work. He is among Imam Ahmad Raza Khan’s
great grand teachers and Bahr al-Ulum’s father Mulla Nizamduin was the founder of the
renowned Dars-e-Nizami course. Imam Ahmad Raza penned a five hundred paged
annotation on Fawatih that I have a copy of in manuscript form, Alhamdulillah.
[8] Hazrat Sharaf Rahmatullah alah in a note mentioned that this incident occurred in a
garden of Rampur.
[9] Allahu Akbar! Bahr al-Ulum would see the souls of people who are in their sleeps
meeting the souls of the shuhada, in a state of consciousness. Ibn al-Qayyim al-
Jawziyya has mentioned in Kitab al-Ruh that this is true and souls do meet in this
manner.
[10] One of the shuyukh of Sayyid Ahmad bin Zayni Dahlan in Hadith.
[11] I think he said Ijaza, or may have said an envelope.