Part 2 - Hazrat Ghause Saqalain Sayyid Abdul Qaadir (R.A)

MEETING WITH HAZRAT KHIDR (alahis salaam): Sayyiduna Ghaus-e-Azam(radi
Allaho anhu) states that when he had just commenced his spiritual
exercises in the jungles of Baghdaad, he met a person who was very
handsome and had a Pious and bright face. The person asked if he would
like to stay with him. Sarkaar-e-Ghaus-e-Azam (radi Allaho anhu) said
that he would. The person then said that this could only be done if
Sarkaar-e-Ghaus-e-Azam (radi Allaho anhu) promised to be obedient to
his commands, and never toquestion his sayings or actions.
Sarkaar-e-Ghaus-e-Azam (radi Allaho anhu) immediately agreed to this.
This person then commanded Sarkaar-e-Ghaus-e-Azam (radi Allaho anhu)
to sit at a prescribed spot and not to move until he returned. The
person leftand only returned after one year, to find
Sarkaar-e-Ghaus-e-Azam (radi Allaho anhu) still seated at the
prescribed spot. He spent a few moments with Sarkaar-e-Ghaus-e-Azam
(radi Allaho anhu) and then asked him to sit their and wait for him to
return once more. This person left and returnedafter another year. He
once again spent some time with the Great Saintand then left again
giving him the same command as he had done twice before. He then
returned after another year, this time bringing with him milk and roti
(bread). He thensaid, "I am Hazrat Khidr (alahis salaam) and I have
been asked to share this meal with you." They sat together and ate of
this blessed meal. Hazrat Khidr (alahis salaam) then asked, "O Abdul
Qaadir! What did you eat for the three years while sitting in one
spot?" He replied, "Whatever the people had thrown away."
HIS BATTLES AGAINST EVIL FORCES: Sarkaar-e-Ghaus-e-Azam (radi Allaho
anhu) states that during his life he had encountered various attacks
from Shaitaan and his partners but through the assistance of Almighty
Allah, he wasalways victorious over Shaitaan. Even when his nafs would
try and force him into certain desires, Almighty Allah always
protected him from this as well. When the Shayateen would attempt with
vigour to sway Sarkaar-e-Ghaus-e-Azam (radi Allaho anhu), then he
reports that he would hear a voice saying, "O Abdul Qaadir! Stand firm
and challenge them. Our helpis with you."
Hazrat Ghaus-e-Azam (radi Allaho anhu) states that when he used to
hear this, then he would stand firmly and challenge the Shayateen
becoming victorious over them. He says that at times the Shayateen
would take daring and frightening forms and come towards him, and in
Jalaal he would say "Laa Howla Wa Laa Quwatta Ilaa Bil laahil Aliyil
Azeem" and firmly strike the face of the Shaytaan, who would then
disappear.
HIS FIRST ENCOUNTER WITH SHAYTAAN: He says that once shaytaan cameto
him. He said, "I am Iblees. You have exhausted me and my students in
our attempts to mislead you. I would now like to become yourservant."
On hearing this,the Ghaus said, "O Cursedone! Leave here at once."
After this command of Sarkaar-e-Ghaus-e-Azam (radi Allaho anhu)
Shaytaan still refused to leave, anda hand came from the unseen and
hit Shaytaanwith such force on his head that it caused him to sink
into the ground.
HIS SECOND ENCOUNTER WITH SHAYTAAN: Hazrat Ghaus-e-Azam (radi Allaho
anhu) states, "Once Shaytaan came to me and in his hand he had balls
of fire, which he threw towards me. While this was happening, a veiled
person on a white horse appeared and gave a sword in my hand. The
moment I took the sword in my hand, Shaytaan turned and began to run."
HIS THIRD ENCOUNTER WITH SHAYTAAN: Hazrat Ghaus-e-Azam (radi Allaho
anhu) states, "Once again I saw Shaytaan, but this time in a very sad
state. I saw him sitting on the ground putting sand on his head. On
seeing me he said, 'O Abdul Qaadir you have made me very sad and
disillusioned.' I then said, Cursed one! Go Away. I am always asking
protection (in Allah) from you. On hearing this, he said, 'These words
hurt me even more.' He then spread an enormous amount of traps around
me. I asked what this was and he said, 'These are the traps and nets
of this world in which we trap people like you.' After this, for one
year I gave thought to these traps of the world, until Ibroke every
one of them."
HIS STEADFASTNESS ON SHARIAH: After gaining indepth academic and
spiritual knowledge, Hazrat Ghaus-e-Azam (radi Allaho anhu) was not
only the most Pious and knolwedgable personality, but he was aguiding
light to the misguided and a firm mountain when it came to speaking
against that which was incorrect. He always said that even until
Qiyaamah, none can change the Shariah, and any person who goes against
the command of Shariah is an evil person (Shaytaan). His son Sheikh
Zia-ud-deen Abu Nasr Moosa (radi Allaho anhu) states, "My father
Sheikh Abdul Qaadir Jilani (radi Allaho anhu) once told me that he was
making mujaahida in the jungle one day, when he began to feel very
thirsty. Suddenly a cloud appeared above him and drops of cold rain
water fell over him which he drank and quenched his thirst, as this
was the mercy of Allah. After some time, he said that another cloud
appeared over him giving out light so powerful, that the ends of the
sky became lit up with the brightness. He said that he then saw a
figure in the cloud which said, 'O Abdul Qaadir ! I am your Creator. I
have made everything Halaal for you.' He said that on hearing this, he
read theTauooz and the light disappeared immediately and turned into
darkness. A voice then said, 'O Abdul Qaadir! Allah has saved you from
me because of your knowledge and piety, otherwise, I have mislead
various mystics, with this trap.' Hazrat Ghaus-e-Azam (radi Allaho
anhu) answered by saying,'Verily it is the grace of my Creator, which
is with me.' I then asked my father, how hehad known that this
wasShaytaan, and he replied, 'His saying that he has made that which
is haraam, halaal upon me, because Allah does not command wrong.'
BAI'AT: Hazrat Ghaus-e-Azam (radi Allaho anhu) gained his spiritual
training in Baghdaad from two of the greatest mystics of their time.
Hazrat SayyidiAbul Khair Hammaad binMuslim Ad Dab'baas (radiAllaho
anhu) and Hazrat Qaazi Abu Saeed Mubaarak Al Makhzoom (radi Allaho
anhu). Although he had gained much blessings from both these
personalities,he had not yet taken a Peer-o-Murshid. Finally the time
had come to take a Peer, and according to the will of Almighty Allah,
he presented himself in the court of Hazrat Qaazi Abu Saeed Al
Makhzoomi(radi Allaho anhu) and became his mureed thus joining his
Halqa and spiritual order. Hazrat Sheikh Abu Saeed (radi Allaho anhu)
showed much love and attention to this unique disciple, and blessed
him with gems of spiritualism and mysticism. Once while Ghaus-e-Azam
(radi Allaho anhu) and others where seated in front of the Sheikh, he
asked Hazrat Ghaus-e-Azam to fetch something. While he was gone,
Hazrat Makhzoomi (radi Allaho anhu) addressing those present said,
"One day, the foot of that young man will be on the shoulders of all
the Auliya Allah, and all the Auliyah of his time will humble
themselves before him."
ZIYAARAT OF SAYYIDUNA RASOOLULLAH (Sall Allaho alaihi wasallam): On
the sixteenth of Shawwal 461 Hijri close to mid day, in his dream, the
King of the Auliyah, Sarkaar-e-Ghaus-e-Azam Jilani (radi Allaho anhu)
saw The King of the Ambia and Rusul, Sayyiduna Rasoolullah (Sall
Allaho alaihi wasallam). In his dream The Holy Prophet (Sall Allaho
alaihi wasallam) said to him, "O Abdul Qaadir! Why do you not lecture
and give advice to the people so you may save them from being
mislead?" He answered by saying, "Ya Rasoolallah (Sall Allaho alaihi
wasallam)! I am a non-Arab. What am I going to say in front of the
fluent-speaking Arabs." Huzoor (Sall Allaho alaihi wasallam) said,
"Open You Mouth" and he place his blessed Saliva seven times into the
mouth of Sarkaar-e-Ghaus-e-Azam (radi Allaho anhu) and then said, "Go
lecture and give advice to the people and bring them towards the path
of Almighty Allah."
HIS REFORMATION OF THE PEOPLE: At first he began delivering lectures
and teaching people in the Madrassah belonging to Sayyidi Sheikh Abu
Saeed Makhzoomi (radi Allaho anhu). The peopleof Baghdaad and
neighbouring cities nowbegan to flock to the lectures of
Sarkaar-e-Ghaus-e-Azam (radi Allaho anhu) in such great numbers, that
the Madrassah became too small for these gatherings. There wouldoften
be no place inside the Madrassah, forcing people to sit out on the
street to listen to his lectures and advice. In 568 Hijri a few houses
around the madrassah were purchased and incorporated to make the
madrassah bigger. After some time, even this proved too small. The
Mimbar of Sarkaar-e-Ghaus-e-Azam (radi Allaho anhu) was then carried
and placed in a massive open area (Eid Gaah) where more than seventy
thousand peoplewould present themselves in each of hislectures. In
every one of his gatherings, there would be four people recording his
lectures in writing and two Qaaris, who recited the Holy Quran. His
lectures became so famous in a very short space of time and it
attracted people from all parts of the world, thus making Baghdaad
Shareef the center of learning and spiritualism once again. He usually
delivered lectures thrice a week. On Fridays, Wednesday evenings, and
on Sundaymornings. This blessed practice continued for forty years,
from 521 Hijri to 561 Hijri.
HIS POWER OVER JINNS: Hazrat Abu Futooh Muhammad bin Abil Aas Yusuf
bin Ismaeel bin Ahmad Ali Qarshi Tameemi Bakri Baghdadi (radi Allaho
anhu) reports that once Hazrat Sheikh Abu SaeedAbdullah bin Ahmad bin
Ali bin Muhammad Baghdadi Azjaee (radi Allaho anhu) came to
Sarkaar-e-Ghaus-e-Azam (radi Allaho anhu) and complained about his
sixteen (16) year old daughter, Faatima. Faatima, who was very
beautiful, had gone ontothe roof of the house, and then had suddenly
disappeared. On hearingthis, Ghaus-e-Azam (radi Allaho anhu) comforted
him and told him not to worry. Ghaus-e-Paak (radi Allaho anhu), then
asked him to go at night to a certain jungle. On entering this jungle,
Ghause-e-Azam (radi Allaho anhu) told him that he would see many sand
heaps, and he should sit on the fifth sand heap that he passed.
Ghaus-e-Azam (radi Allaho anhu) then said, that he should draw a
circle around him, saying Bismillah, and then say Abdul Qaadir.
Ghaus-e-Paak (radi Allaho anhu) then said, Towards the third portion
of the night, youwill find an army of Jinnspassing by. They will look
very frightening and fierce, but you should not fear. You should
remain seated and wait. Exactly at the time of first light, the Most
powerful King of the Jinns will pass that way, and he will personally
come to you, and ask your problem. On his request, you should explain
to him your situation, and then tell him that, Sheikh Abdul Qaadir
Jilaani (radi Allaho anhu) has sent you. You should then tell him
about your daughters disappearance.
Hazrat Muhammad Baghdadi (radi Allaho anhu) states, "I did as
Ghaus-e-Azam (radi Allaho anhu) said. I sat on the sand heap, drew a
circle around me and waited. After some time, I saw armies of Jinns
passing by in frightening forms. They were very upset with mesitting
in their path, but they passed without saying a word, as they did not
have the courage to enter the circle. In the morning, the King passed
and asked my request. When I explained my problem to him, and said
that Ghaus-e-Azam (radi Allaho anhu) had sent me, he got off his horse
and stood with respect listening to me. He then sent the Jinns to
summon back one Jinn who had captured my daughter. My daughter was
brought back, and the mischievous Jinn was punished for his doing."
A THIEF BECOMES AN ABDAAL (SAINT): Once a thief entered the house of
Huzoor Ghaus-e-Azam (radi Allaho anhu) with the intention of
stealing.On entering the house, he became blind and could not see
anything. He was unable thereforeto find his way out of the house, and
eventually he sat in one corner of the house. In the morning, he was
caught and brought before Ghaus-e-Azam (radi Allaho anhu).
Sarkaar-e-Ghaus-e-Azam (radi Allaho anhu) on seeing him, placed his
blessed hands on the thieves eyes, and immediately the thief's sight
was restored.Ghaus-e-Azam (radi Allaho anhu) then said, "He came to
steal materialistic (worldly) wealth, I will bless him with such a
treasure, that it will remain with him forever."
On saying these words, Ghaus-e-Azam (radi Allaho anhu) placed his
blessed sight on the thief once, and elevated him to the status of
Wilaayat. It was during this time, that one of theappointed Abdaals (a
category of Saints) had passed away. Ghaus-e-Azam (radi Allaho anhu)
took the thief, now Wali, and sent his out as the replacement for the
Abdaal that had passed away. Subhaanallah!
TRANSPORTATION FROM ONE PLACE TO ANOTHER: Once whilst Ghaus-e-Azam
Jilani (radi Allahoanhu) was delivering one of his spiritually
enlightening lectures, a person by the name of Abul Muaali was present
in this gathering and was seated directly in front of Ghaus-e-Azam
(radi Allaho anhu). During the course of the lecture, Abul Mu'aali
found that he needed to answer the call of nature(visit the toilet).
He found it disrespectful to leave the gathering of Ghaus-e-Azam (radi
Allaho anhu), so he tried to suppress this need (radi Allaho anhu). He
controlled the urge to the best of his ability, but when he could do
soany longer he decided toleave. As he was about to stand, he saw
Ghaus-e-Paak (radi Allaho anhu) walking down thefirst stair of the
pulpit (Mimbar) onto the second stair. As Ghaus-e-Paak (radi Allaho
anhu) came to the second stair, he saw thatan image of Ghaus-e-Paak
(radi Allaho anhu) on the mimbar. Ghaus-e-Azam (radi Allaho anhu) came
downto him and threw his shawl over Abul Muaali. As this happened,
Abul Muaali found that he was no longer in the gathering, but rather
in a valley with lush vegetation, beautified even more by a stream
which flowed through it.He immediately answered the call of nature,
performed wudhu and then prayed two rakaats Salaah. As he completed
the Salaah, Ghaus-e-Azam (radi Allaho anhu) pulledthe shawl off him.
When Abul Mu'aali looked, he found, to his amasment that he was still
in the gathering of Ghaus-e-Azam (radi Allaho anhu) and he had not
even missed one word of the lecture of the Great Saint. However, Abul
Mu'aali later found that he did not have his set of keys with him. He
then remembered that when he was transported to the valleyby
Ghaus-e-Azam (radi Allaho anhu), he had hung his key ring on the
branch of a tree beside the stream. Abul Mu'aali states, that some
time after this incident, he had the opportunity to go on a business
expedition. During this journey, Abul Muaali reached a valley, and
rested there. He then noticed, that the valley was the exact same
place where Ghaus-e-Paak (radi Allaho anhu) had during that lecture
transported him. When he went to the tree, he found that his missing
keys were still hanging on the branch of tree. Subhaan Allah! The
business trip had taken fourteen days to complete. This miracle
ofGhaus-e-Azam (radi Allaho anhu) showed that not only did he
transport Abul Muaali spiritually, but also physically.
PROTECTION FROM A STORM: Once the students of Ghaus-e-Azam (radi
Allaho anhu) state that he was delivering his lessons as usual to
them, when suddenly his blessed faceturned red and beads of
perspiration covered his blessed forehead. He then placed his hand
into his cloak and remind silent for a short time. The students state,
that after he removed his hand from inside his cloak, drops of water
began to drip from his sleeves. The students say that because of his
spiritual state, they did not ask any questions, but rather, they
recorded the date, day and time of this astonishing event. The
students say, that two months after this incident, a group of traders
who had come to Baghdad by sea, arrived and presented various gifts to
Huzoor Ghaus-e-Azam (radi Allaho anhu). The students were very
confused by this, as they had never seen these traders in Baghdad
before. The students therefore asked the traders their reason for the
gifts. The traders replied by saying that two months previosly, whilst
they were sailing to Baghdad, their ship was caught in a fierce storm.
When they realised that there was areal danger of sinking, they called
out the nameof Sheikh Abdul Qaadir Jilani (radi Allaho anhu). On
calling out his name, they found that from theunseen, a hand lifted
their ship to safety. When the students compared this narration to the
incident in the Madrassa, it was confirmed that it was the same, date,
day and time in which Ghaus-e-Paak (radi Allaho anhu) had put his hand
into his Cloak.
Subhaanallah! This shows that Sarkaar-e-Ghaus-e-Azam (radi Allaho
anhu) seemed to be placing his hand into his cloak, but in reality, he
was stretching his hand into the sea to assist those who called for
his assistance.
"MY FOOT IS ON THE SHOULDERS OF ALL THE SAINTS" : Once whilst he was
delivering a lecture, Huzoor Ghaus-e-Azam (radi Allaho anhu) entered a
spiritual state and said, "My foot is on the Shoulders of all the
Auliyah Allah (Saints)" There were many Auliyah Allah in his presence
when he said these words, and immediately every one of them lowered
their necks. Hazrat Sheikh Ali bin Haiti (radi Allaho anhu) who was
also present in this gatheringimmediately went to Ghaus-e-Azam (radi
Allaho anhu) and physically placed the foot of Ghaus-e-Azam (radi
Allaho anhu) on hisneck. Hazrat Sayyidi Maajid (radi Allaho anhu)
states, "When Ghaus-e-Azam (radi Allaho anhu) said these words, then
every Wali on earth bowed their necks."
He also states, "There were 300 Auliyah Allah and 700 Rijaalul Ghaib
(Men of the Unseen) present in that gathering, and every one of them
lowered their necks before him."
Hazrat Makaarim (radi Allaho anhu) states that, "The day on which
Ghaus-e-Azam (radi Allaho anhu) made this statement, every Saint knew,
that the flag of Kingship was now planted before Ghaus-e-Azam (radi
Allaho anhu). On this day, all the Saints from East to West lowered
their necks on his command."
Hazrat Sayyidi Sheikh Khalifatul Akbar (radi Allaho anhu) states, "I
saw the Beloved Rasool (Sall Allaho alaihi wasallam) in my dream, and
I asked him about the statement of Ghaus-e-Azam (radi Allaho anhu) My
foot is on the shoulders of all the Saints"
He says, that they Holy Prophet (Sall Allaho alaihi wasallam) said ,
AAbdul Qaadir Jilani (radi Allaho anhu) has spoken the truth and Why
should he not say this, when his is The Qutb, and I am his Guardian?"
SULTANUL HIND KHWAJA GHAREEB NAWAAZ (radi Allaho anhu) : When
Ghaus-e-Azam (radi Allaho anhu) said, AMy foot is on the Shoulders of
all the Saints@. At this time, Hazrat Khwaja Mueenuddeen Chishti
Hassani Sanjari Ajmeri (radi Allaho anhu) was inthe prime of his
youth, and was deep in the remembrance of Allah on a mountain in
Khurasaan. As soon as Ghaus-e-Azam (radi Allaho anhu) said these
words, Hazrat Ghareeb Nawaaz (radi Allaho anhu) heard this and lowered
his neck and said, "But your blessed foot is on my eyes and on my
head." It was through the blessing of this act of submission, that
Huzoor Khwaja Mueenuddeen Chishti (radi Allaho anhu) was made the King
of the Saints of India and is known as Sultan-ul-Hind.
HUZOOR MUFTI-E-AZAM HIND (radi Allaho anhu) : Huzoor Mufti-e-Azam Hind
(radi Allaho anhu), who is the son of the renowned Aala Hazrat Ash
Shah Imam Ahmed Raza Khan (radi Allaho anhu) says in one of his
Manqabat, which he wrote in praise of Huzoor Ghaus-e-Azam (radi Allaho
anhu) as follows:
"Ye Dil Ye Jigar He Ye Aankhe Ye Sar He"
My Heart, My liver, My eyes and My head are all here
"Jahaa Chaaho Rakhlo Qadam Ghaus-e-Azam"
O Ghaus! Your Keep your blessed foot wherever you desire
This couplet of Huzoor Mufti-e-Azam (radi Allaho anhu) shows that even
though he had not yet been born when this statement was made, but even
after coming tothis physical world, he showed his allegiance toHuzoor
Ghaus-e-Azam (radi Allaho anhu) by accepting and confirming the
Command of Ghaus-e-Azam (radi Allaho anhu). This, and his immense love
for Sarkaar-e-Ghaus-e-Azam (radi Allaho anhu) gained him the exalted
status of Ghaus-ul-Waqt meaning the Ghaus of the Time.
HAZRAT IMAM AHMED BIN HAMBAL (radi Allaho anhu) : Hazrat Sayyidi Baqaa
(radi Allaho anhu)states that once he accompanied Huzoor Ghaus-e-Azam
(radi Allaho anhu) to the Mazaar of Hazrat Imam Ahmed bin Hambal (radi
Allaho anhu). He says, I saw Hazrat Imam Ahmed bin Hambals (radi
Allaho anhu) grave split open, and I saw him emerge from his blessed
grave. He embraced Ghause-e-Azam (radi Allaho anhu) and then said,
Even I am dependent on you in Shariat and Tariqat.
SHARIAT AND TARIQAT : Once Hazrat Sheikh Bata'ihi (radi Allaho anhu)
presented himself in the court of Sheikh Ahmed Kabeer (radi Allaho
anhu). He states that Sheikh Ahmed Kabeer (radi Allaho anhu) said,
"Did you know anything about the condition of Huzoor Ghaus-e-Azam
(radi Allaho anhu)." Hazrat Sheikh Ahmed Kabeer (radi Allaho anhu)
states,"On hearing this, I began to praise Huzoor Ghaus-e-Azam Jilani
(radi Allaho anhu) and say what I knew concerning him. I said asmuch
as I knew, and then remained silent." Hazrat Sheikh Ahmed Kabeer then
said, "On hisright is the Sea of Shariat and on his left is the Sea of
Tariqat. From this, he gives whom he desires. In this era, thereis
none equal to him."
HIS MARRIAGE AND WIVES: Once someone asked Huzoor Ghaus-e-Azam (radi
Allaho anhu) why he had made Nikah given in his (Ghaus-e Azams (radi
Allaho anhu)) unique and elevated spiritual condition. Ghause-e-Azam
(radi Allaho anhu) replied by saying, "I would have not married, but
my Beloved forefather, NabiMuhammad (Sall Allaho alaihi wasallam) has
commanded me to marry. It is on this basis that I have made Nikah.
Iwas in reality afraid of making Nikah, for this reason that my time
maybe lost in other things rather than in the love of my Creator, but
when the time came, then My Creator blessed me with four wives, and
each one of them loved me dearly."
Because of his true and pure intention of Nikah, even after marriage,
he never found any time lost from his Ibaadat andfrom his services to
the Deen. All his blessed wives were blessed with piety and deep
knowledge. Hazrat Sayyidi Abdul Jabbar (radi Allaho anhu) one ofthe
sons of Huzoor Ghaus-e-Azam Jilani (radi Allaho anhu) states
concerning his mother, "When my mother would enter a dark place, it
would become bright immediately. Once my father Huzoor Ghaus-e-Azam
(radi Allaho anhu) entered one such place where my mother was, and on
his entrance, the light caused by her presence disappeared. On seeing
this my blessed father said, >This light is not enough. It has
disappeared in my light. Let me make it more powerful. From this day
on, when my mother entered a dark place, then her light was like that
of the full moon."
HIS CHILDREN : Huzoor Sayyidi Abdur Razzaq (radi Allaho anhu), the son
of Huzoor Ghaus-e-Azam (radi Allaho anhu) states, "My father had forty
nine children in all, of which twenty seven were boys and twenty two
were girls"
HIS BOOKS AND TREATIES : Huzoor Ghaus-e-Azam (radi Allaho anhu) was
also the author of various books on a vast amount of subjects. His
books flow with seas of Knowledge, Wisdom andmysticism. Two of His
most famous books are: Ghuniyatut Taalibeen & Futuhul Ghaib
With the exception of these, many of his lectures were recorded in
writing by various great scholars that presented themsleves in his
gatherings. Many of these transcripts are still preserved in their
original form upto this day, in various parts of the world.
ADVICE TO HIS CHILDREN : Sheikh Saifuddeen AbdulWahab (radi Allaho
anhu) the son of Huzoor Ghaus-e-Azam Jilani (radi Allaho anhu)
requested his father for advice, just before his demise. On his
request, Huzoor Ghaus-e-Azam (radi Allaho anhu) said, "Fear Almighty
Allah. Fear none but Allah. Always turn towards Him. Ask all you wish
from Allah. Do not turn to any beside Allah. Do not have faith in any
butin Allah. Remain firm on Tauheed (belief in one Allah). There is no
salvation without Tauheed. When the heart becomes linked with Allah,
then nothing else seems to look good to him. I have reached the level
of True love. It is a domain where worldly love has no place."
PRESENCE OF OTHER BEINGS :Just before his demise, he then turned to
the rest of his sons and said, "Move away from me. Right now, youseem
to be before me, but in reality you are notthe only ones here. With
the exception of your selves, there are other creations of Allah here
aswell. Give enough space for them./<alhamdullaah>

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And Allah Knows the Best!

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Published by :->
M NajimudeeN Bsc- INDIA

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Part 1 - Hazrat Ghause Saqalain Sayyid Abdul Qaadir (R.A)

HIS POSITION IN THE SILSILA: Maqbool-e-Bargahe Ilaahi, Gohar
Darya-e-Wilaayat, Qutbul Aqtaab, Fardul Ahbaab, Hazrat Abu Muhammad,
Sayyid Muhiyyudeen, Mahboob-e-Subhani Sheikh Abdul Qaadir Jilani (radi
Allaho anhu) is the seventeenth Imam and Sheikh of the Silsila Aaliyah
Qaaderiyah Barakaatiyah Razviyah Nooriyah.
BLESSED BIRTH: He was born on the eve of the 1st of Ramadaan 470
Hijriin the city of Gilan.
HIS BLESSED NAME: His blessed name was Sayyid Abdul Qaadir.
TITLES: His title was Abu Muhammad and he is famously known as
Muhiyyuddeen, Ghaus-e-Azam, Ghaus-e-Paak and Ghaus Piya (radi Allaho
anhu) etc. He is tarafain Sayyid (descendant of Imam Hassan and
Hussain)
HIS PARENTS : He was a descendant of the Holy Prophet Muhammad
fromboth his mother's and father's side. His father's name was Sayyid
Abu Saleh Moosa (radi Allaho anhu) and his mother's name was Sayyida
Ummul Khair Faatima. (radi Allaho anhu)
HIS FEATURES: He was verywell built and of medium height. Broad chest,
a long broad beard, tan in color, joint eyebrows, strong voice, and of
beautiful character.
HIS FAMILY TREE: His familytree reaches Sayyiduna Ali-e-Murtaza (radi
Allahoanhu) from his father through 14 generations and through his
mother by 12 generations.
Hazrat Sayyiduna Abdur Rahmaan Jaami (radi Allaho anhu) said the
following concerning thegeneology of Sarkaar-e-Ghaus-e-Azam (radi
Allaho anhu) :
"He is an exalted King, who is known as Ghaus-e-Azam (radi Allaho
anhu) . He is Sayyid from both his parents. Hassani from his father
and Hussaini from his mother."
Hazrat Muhammad Mustafa
(Salall Laahu Alaihi Wasallam)
Sayyidatun Nisa Fathima Sayyiduna Ali-e-murtaza
Shaheed-e-karbala Imam Husain Sayyiduna Imam Hassan
Sayyiduna Imam Zainul Abedeen Sayyid Hassan Mathni
Imam Muhammad Baaqir Sayyid Abdul Mahdh
Sayyiduna Imam Jaafar Saadiq Sayyid Moosa Al Jawn
Sayyiduna Imam Moosa Kaazi Sayyid Abdullah Thaani
Sayyiduna Sheikh Ali Raza Sayyid Moosa Thaani
Sayyid Aboo Ala'ud'deen Sayyid Dawood
Sayyid Kamaalud'deen Esa Sayyid Muhammad
Sayyid Abul Ataa Abdulla Sayyid Yahya Az Zaahid
Sheikh Sayyid Mahmood Sayyid Abi Abdillah
Sayyid Muhammad Sayyid Abu Saaleh Moosa (Father)
Sayyid Aboo Jamaal
Sayyid Abdullah Soomee
Sayyida Ummul Khair Faatima (Mother)
Sayyiduna Muhiyyud'deen Abu Muhammad Adul Qaadir Jilaani
(Ridwaanullahi Ta Aala Alaihim Ajmaeen)
SHEIKHUL MASHA'IKH SAYYIDUNA JUNAID-E-BAGHDADI (radi Allaho anhu):
lived two hundredyears before Sarkaar-e-Ghaus-e-Azam (radi Allaho
anhu) foretold his coming in the following manner. Once while Hazrat
Junaid-e-Baghdaadi (radi Allaho anhu) was in a state of Spiritual
Ecstacy, He stated: "His foot is on my Shoulders, His foot is on my
shoulders." After he had come out of this spiritual condition, his
disciples questioned him concerning these words and he said, "I have
been informed that a great Saint will be born towards the end of the
fifth century. His name shall be Abdul Qaadir (radi Allaho anhu) and
histitle will be Muhiyyuddeen. He will beborn in Jilaan and he
willreside in Baghdad. One day, on the command of Allah, he will say,
'My footis on the shoulders of all the Awliyah Allah.' While in my
spiritual condition, I saw his excellence and these words were uttered
by me without my control."
IMAM HASSAN ASKARI (radiAllaho anhu): Sheikh Abu Muhammad (radi Allaho
anhu) states that before his demise, Imam Hassan Askari handed his
Jubba (Cloak) over to SayyidunaImam Maaroof Karghi (radi Allaho anhu)
and asked him to pass it over to Sarkaar-e-Ghaus-e-Azam (radi Allaho
anhu). Hazrat Imam Maroof Karghi (radi Allaho anhu) passed this Cloak
over to Sayyiduna Junaid-e-Baghdaadi (radiAllaho anhu), who in
turnpassed it over to Sheikh Danoori and it was then passed down until
it reached Sarkaar-e-Ghaus-e-Azam (radi Allaho anhu) in the year 497
Hijri. (Makhzanul Qaaderiah)
SHEIKH ABU BAKR BIN HAWWAAR (radi Allaho anhu) lived before the time
of Huzoor Ghuas-e-Azam. And was amongst the distinguished Mashaaikh of
Baghdaad. Once while sitting in his majlis, he said, "There are seven
Aqtaab of Iraq: 1. Sheikh Maaroof Karghi (radi Allaho anhu) 2.Hazrat
Imam Amad bin Hambal (radi Allaho anhu) 3. Hazrat Bishr Haafi (radi
Allaho anhu) 4. Sheikh Mansoor bin Amaar (radi Allaho anhu) 5.
SayyidunaJunaid Baghdaadi (radi Allaho anhu) 6. Hazrat Sahl bin
Abdullah Tastari (radi Allaho anhu) 7. Hazrat Abdul Qaadir Jeeli (radi
Allaho anhu) ." On hearing this, Sayyidi Abu Muhammad (radi Allaho
anhu), who was a mureed of Sheikh Abu Bakr (radi Allaho anhu) asked,
"We have heard and know six of these names, but the seventh, we have
not heard of. O Sheikh! Who is Abdul Qaadir Jeeli."
Sheikh Abu Bakr (radi Allaho anhu) replied by saying, "Abdul Qaadir
(radi Allaho anhu) will be a non-Arab (and a) pious man. He will be
born towards the end of the fifth century Hijri and he will reside in
Baghdaad." [Bahjatul Asraar]
SHEIKH KHALEEL BALKHI (radi Allaho anhu): He is agreat Wali-Allah and
had passed away before the time of Sarkaar-e-Ghaus-e-Azam (radi Allaho
anhu). Once while seated with his disciples he said, "A pure servant
of Allah will become apparent in Iraq towards the end of the fifth
century. The world will gain brightness from his presence. He will be
the Ghaus of his time. The creation of Allah will be obedient to him,
and he will be the Leader of the Awliyah Allah." [Azkaarul Abraar]
IMAM MUHAMMAD BIN SAEED ZANJANI (radi Allaho anhu) stated as follows
in his distinguished work Nuzhatul Khawatir: AFromthe era of Hazrat
Abi Ali Hassan Yasaarajuwi (radi Allaho anhu) , up to the era of
Sheikh Abdul Qaadir Jilaani (radi Allahoanhu) , every Wali that passed
this earth, foretold the coming and the excellence of Hazrat
Ghaus-e-Azam (radi Allaho anhu) @ [NuzhatulKhawatir]
HIS BLESSED BIRTH: There are two narrations concerning the date of
birth of Huzoor Ghaus-e-Azam (radi Allaho anhu). The first narrationis
that he was born on the first of Ramadaan 470Hijri and the second is
that he was born on the eve of the second of Ramadaan 470. The second
narration seems to be the one more favoured amongst the learned
scholars. The birth of Sarkaar-e-Ghaus-e-Azam was a great blessing to
the Ummah asit was not only the birth of a child, but it was the
coming of the King of theAwliyah, which had been foretold for
centuries before his birth. Huzoor Ghaus-e-Azam (radi Allaho anhu) was
blessed to his mother at an age when women are usually unable to have
children. Sayyida Ummul Khair Faatima (radi Allaho anhu) was sixty
years old when Sarkaar-e-Ghaus-e-Azam (radi Allaho anhu) was born.
This alone was one of the astonishing incidents relating to the birth
of the Great Saint.
MIRACULOUS EVENTS SURROUNDING HIS BLESSEDBIRTH: Apart from this, there
were various other miraculous events which surrounded the birth of
Huzoor Ghaus-e-Azam. Hazrat Sayyiduna Shahabudeen Suharwardi (radi
Allaho anhu) quoted the following five miracles (Karamaat) which
surrounded the birth of Ghaus-e-Azam, in his distinguished book,
Manaqib-e-Ghausia:
(1). On the eve of the birth of Huzoor Ghaus-e-Azam (radi Allaho
anhu), his father, Sayyidi Abu Saalaeh, saw in his dream, the Holy
Prophet Muhammad (Sall Allaho alaihi wasallam) who gave him the
following glad tiding: "O Abu Saaleh! Almighty Allah has blessed you
with a pious son. He is my beloved and the beloved of Almighty Allah
and he is the most exalted amongst the Awliya and Aqtaab."
(2). When he was born, he had the impression of the footprint of
Rasoolullah (Sall Allaho alaihi wasallam) on his shoulder. This alone
was the proof of his Wilaayah.
(3). Almighty Allah gave glad tidings to his parents in their dream
that their son would be the Sultaanul Awliyah and those who oppose him
would be mislead (Gumraah).
(4). On the eve of his birth approximately eleven hundred males were
born in Jilaan and every one of them a Wali Allah.
(5). He was born on the eve of Ramadaan. During the entire month of
Ramadaan between Sehriand Iftaar, he never drank milk after the time
of sehri and before the time of Iftaar. In other words, he kept fast
from the day he was born. His blessed mother says that he would never
cry for milk the entire day and would only take milk at the time of
Iftaar. Subhaanallah!
DEMISE OF HIS FATHER : After the demise of his father, he was taken
under the care of his illustrious grandfather Hazrat Abdullah Soomee,
the very same personalitywho was responsible for the marriage of the
parents of the Great Saint. He took Hazrat Ghaus-e-Azam under his wing
and blessed him with gems of spiritualism. He molded the Great Saint
from childhood into the personality that he was to be. He nurtured him
with gentleness and showered him with words of wisdom.
VOICE FROM THE UNSEEN: Huzoor Ghaus-e-Azam (radi Allaho anhu) was not
like other children who spent their time playing and fooling around.
From a tender age, he spent his time in the remembrance of Almighty
Allah. If he at any time ever intended to join the other children,
then from the unseen a voice would be heard to say, "Come Towards Me O
Blessed one" At first, on hearing this voice, he would become afraid
and go to his mother and sit on her lap. As the time passed, he became
accustomed to this voice, and instead of going to his mother, he would
abandon the thought of playing and occupy himself in the remembrance
of Allah.
COMMENCEMENT OF ACADEMIC STUDIES: When Hazrat Ghaus-e-Azam (radi
Allaho anhu) was four and a half years old, and according to certain
narrations, five years old,his mother enrolled him into a local
Madrassah in Jilaan. He thus commenced his early education at this
Madrassah. He remained in this Madrassah until the age of ten. During
this period a certain amazing event occured. Whenever Huzoor
Ghaus-e-Azam would enter the Madrassah he would see bright figures
walking ahead of him saying, "Give way to the Friend of Allah" His son
Sayyidi Abdur Razzaq (radi Allahoanhu) reports that once Hazrat
Ghaus-e-Paak (radi Allaho anhu) was asked when he first cameto know of
his Wilaayah and Hazrat Ghaus-e-Paak (radi Allaho anhu) answered by
saying, "When I was ten years old, I found Angels walking beside me on
myway to the Madrassah, and when we reached the Madrassah I would hear
them say, 'Give way to the Wali Allah, Give way to the Wali Allah' It
was when this continued that I knew that I had been blessed with
Wilaayah."
DEMISE OF SAYYIDI ABDULLAH SOOM'EE (radi Allaho anhu): Hazrat
Ghaus-e-Paak (radi Allahoanhu) was still a student at the Madrassah in
Baghdaad when his grandrather Hazrat Abdullah Soom'ee (radi Allaho
anhu) journeyed from this world to the Hereafter. After the demise of
his grandfather, the responsibility of his education fell to his
blessed mother. With patience, sincerity and dedication, she fulfilled
this responsibility that had been blessed to her. Once, while Huzoor
Ghaus-e-Azam (radi Allaho anhu) was about eighteen years old. he went
out of his house fora stroll. He walked in the streets of Jilaan and
found an ox in front of him. He walked behind it for some time. Then
the animal turned around, and in the language of humans said, "You
have not been created for this and you have not been commanded to do
this." On hearing this, he immediately returned home and explained
this incident to his mother. He then requested permission to journey
to Baghdaad in order to complete his academic studies and seek more
spiritual knowledge. His mother, without a second thougth who wasnow
seventy eight years old, acceded to this noblerequest.
HIS MOTHER'S ADVICE: So, in her old age, Sayyida Ummul Khair Faatima
(radi Allaho anhu) said farewell to her eldest sonSayyiduna Abdul
Qaadir Jilaani (radi Allaho anhu).It was that time in her life, where
parents usually depend on their children for moral and financial
support, but thispious and pure servant ofAllah wanted only the
pleasure of Allah and His Rasool (Sall Allaho alaihi wasallam). Whilst
she was very attached to Sarkaar-e-Ghaus-e-Azam (radi Allaho anhu),
she did not let her personal feelings come before the pleasure of
Allah. She wanted her son to be a man of knowledge and wisdom.
In those days, people used to travel either by foot or by camel etc.
and the roads passed throughdense jungles and forests. There was
alwaysa real danger of travelersbeing robbed and killed. Knowing all
this, she still supported his request and wished him well with her
duas. She said, "O my dear son! I have now become very old and I do
not think I will ever get to see you again, but my duas will always be
with you. May Almighty Allah grant you success in your quest for
academic and spiritaul knowledge." She then said, "Your Marhoom father
left eighty Dinaars,from which I am giving forty dinaars to you, for
your journey and forty dinaars I will keep for your younger brother
Sayyid Abu Ahmad Abdullah." She took the forty dinaars and sewed them
under the arm of his coat. She once again made dua for him and
onbidding himfarewell gave him the following advice, "O my beloved
son! Let this advice whichI am about to give you bean important part
of yourlife. Always speak the truth! Dont even think of lies."
On hearing this Huzoor Ghuas-e-Azam (radi Allaho anhu) said, "My dear
mother! I promise from my heart, that I will always act upon your
advice." Sayyida Faatima (radi Allaho anhu) then embraced the apple of
her eye with love and motherly gentleness for the last time, and with
the words "Go May Allah be with you. It is He who is your Helper and
Protecter." The journey toBaghdaad began.
ADHERENCE TO HIS MOTHER'S ADVICE: After bidding farewell to his
mother, Huzoor Ghaus-e-Azam (radi Allaho anhu), joined a caravan which
was on its way to Baghdaad. In those days, people travelled in groups
for the sake of safety. The caravan of Huzoor Ghaus-e-Azam (radi
Allaho anhu) reached the city of Hamdaan without incident. After
leaving Hamdaan, they journeyed further. Their journey took them into
a vast forest, where they were attacked by sixty robbers. The leader
of this band of robbers was a very notorious bandit called Ahmad
Badwi. The travellers did not have the means to defend themselves
against the robbers and were forced to surrender their belongings and
valuablesto them. After looting thetravellers, the robbers gathered
all the loot and began to distribute the it amongst themselves. While
all this was happening, Huzoor Ghaus-e-Azam (radi Allaho anhu) was
standing very calmly amongst the travellers. Regarding him as just a
young boy, none of the robbers approached him,until one of them
decided to approach him.He went up to Hazrat Ghaus-e-Azam (radi Allaho
anhu) and asked ifhe had anything valuable. Huzoor Ghaus-e-Azam (radi
Allaho anhu) replied by saying that he had in his possession forty
dinaars. On hearing this the robber laughed at Ghaus-e-Azam and walked
away, thinking that he was lying. After some time another of the
robbers asked him the same question and recieved the same answer. He
too dismissed this statement of Ghaus-e-Azam (radi Allaho anhu) as a
joke. When the robbers had gathered, then both these robbers began to
joke about the young boy who thought he had forty dinaars. On hearing
their discussion, their leader Ahmed Badawi asked them to bring
Sarkaar-e-Ghaus-e-Azam (radi Allaho anhu) to him.When the Great Saint
wasbrought before Ahmed Badawi, he asked whether he had any valuables
in his possession, and the Saint replied in the same way as before.
When Ahmed Badawi heard this, he asked for the forty dinaars. Huzoor
Ghaus-e-Azam (radi Allaho anhu) calmly showed them where the dinaars
were hidden. On tearing open the coat of Ghaus-e-Azam, they found that
there were really forty dinaars sewn under the arm of the coat. On
seeing this, Ahmed Badawi and his accomplices were taken aback. Ahmed
Badawi then asked, "O Young man! None of us knew that you had any
money. Knowing we are are bandits, why did you still tell us where the
money was hidden?"
The young Ghaus-e-Azam (radi Allaho anhu) repliedby saying, "When I
had left on this journey, I had promised my elderly and pious mother
that I would never lie. How then could I break this promise just for
the sake of sixty bandits."
On hearing this, Ahmed Badawi felt great shame and in tears said, "O
young boy! You are so loyal in your promise to your mother, Shame on
me, that for years I have been disloyal to my promise with my Creator
Almighty Allah."
After saying these words, the bandit cried bitterly and then fell to
the feet of Sarkaar-e-Ghaus-e-Azam (radi Allaho anhu) and repented for
his sins. When his accomplices saw this, then they too did likewise
and repented sincerely from all their sins. They then returned all the
belongings of the travellers and escorted them out of the jungle. It
has been stated that the tauba of these bandits was so sincere, that
they were blessed with Wilaayah, through the sadqa of
Sarkaar-e-Ghaus-e-Azam (radi Allaho anhu). Huzoor Ghaus-e-Azam (radi
Allaho anhu) personally stated, "This was the first tauba that a group
of mislead persons had made at my hands."
GHAUS-E-AZAM ENTERS BAGHDAAD: The City of Baghdaad was blessed with
the feet of Sarkaar-e-Ghaus-e-Azam (radi Allaho anhu) in the year 488
Hijri. Upon arrival in Baghdaad Shareef, the great Saint had already
spent the forty dirhams given to him by his mother. He began to spend
his days in hunger and poverty. Due to immense poverty, he went
towards the Arcade of Chosroes in search of halaal food. There he
found that there were already seventy Awliyah Allah in search of
Halaal food. Seeing this, he did not wish to be in their way and thus
returned toBaghdaad Shareef. On hisway back, he met a traveller from
Jilaan. The traveller, on hearing that Sarkaar-e-Ghaus-e-Azam (radi
Allaho anhu) was from Jilan, asked if he knew a yound man by the name
of Abdul Qaadir. Hazrat Ghaus-e-Azam (radi Allaho anhu) informed him
that he was Abdul Qaadir. The traveller then handed a block of gold to
Sarkaar-e-Ghaus-e-Azam (radi Allaho anhu) saying that it had been sent
to him by his mother. On hearing this, Huzoor Ghaus-e-Azam (radi
Allaho anhu) immediatelymade the Shukr of Almighty Allah, and then
returned to the Arcade ofChosroes, where he presented most of the gold
to the Awliyah Allah that were in search of food. He then took a
littlefor himself, and returned to Baghdaad. On returning to Baghdaad,
He prepared meals and fed the poor and then shared this meal with
them. SubnanAllah! This alone shows the character of the Great Saint,
that even though he was without food, he first gave most of his gold
to the Awliyah Allah,then fed the poor, beforehe himself ate anything.
Without doubt this is the sign of a true servant of Allah. It was in
this manner that the life of Sarkaar-e-Ghaus-e-Azam (radi Allaho anhu)
commenced in the Holy City of Baghdaad.
DISTINGUISHED TEACHERS: After a few days in Baghdaad Shareef, Hazrat
Ghaus-e-Azam (radi Allaho anhu) enrolled for academic studies at the
famous Jaamia Nizaamia. During this time, this Jaamia wasthe centre of
learning and spiritualism for the entire world. Jaamia Nizaamia was
blessed by Teachers of great calibre and piety. He studied with great
sincerity and dedication. Amongst his Teachers were : Abul Wafa Ali
bin Aqeel , Abu Ghaalib Muhammad bin Hassan Baaqilaani, Abu Zakariyah
Yahyaa bin Ali Tabrezi, Abu Saeed bin Abdul Kareem, Abul Anaaim
Muhammad bin Ali bin Muhammad, Abu Saeed bin Mubaarak Makhzoomi, and
Abul Khair Hamaad bin MuslimAl Dabbas (ridwaanullahi ta aala alaihim
ajmaeen). He attained knowledge in the following subjects from the
above mentioned Ulama: Qirat, Tafseer, Hadith, Fiqh, Shariah and
Tareeqat etc.Not only did He attain knowledge in these subjects, but
he excelled in every one of them.
In the field of Adab, his teacher was Allama Abu Zakariyah Tabrezi,
who was a great Aalim of his time. He was also the author of various
kitaabs such as: Tafseerul Quraan Wal Eraab; Sharah Qasaaidul Ashr and
Sharah Diwaan Abi Tamaam. In the field of Fiqh and Usool-e-Fiqh,
hisUstaads were: Sheikh Abul Wafa bin Aqeel Hambali, Abul Hassan
Muhammad bin Qaazi Abul Ulaa, Sheikh Abul Khataab Mahfooz Hambali,
Qaazi Abu SaeedMubaarak bin Ali Makhzoomi Hambali.(ridwaanullahi ta
aala alaihim ajmaeen).
In the field of Hadith, he attained knowledge fromthe following Ulama:
Sayyidi Abul Barkaat Talhaa Al Aaqooli, Abul Anaim Muhammad bin Alibin
Maimoon Al Farsi, AbuUthmaan Ismaeel bin Muhammad Al Isbihaani, Abu
Ghaalib Muhammad bin Hassan Al Baaqilaani, Abu Muhammad Jaafar bin
Ahmad binil Husainil, Sayyidi Muhammad Mukhtaar Al Haashmi, Sayyidi
Abu Mansoor Abdur Rahmaan Al Qazzaaz, Abul Qaasim Ali bin Ahmad
Bannaan Al Karghi, Abu Taalib Abdul Qaadir bin Muhammad bin Yusuf
(ridwaanullahi ta aala alaihim ajmaeen).
After intense studies, Huzoor Ghaus-e-Azam (radi Allaho anhu)
qualified from Jaamia Nizaamia. During this time, there was no Aalim
who was more knowledgable and pious than Huzoor Ghaus-e-Azam (radi
Allaho anhu).
HARDSHIPS FACED DURING STUDIES: While studing in Baghdaad, he faced
various hardships and was tested severely by the life of Baghdaad.
Hazrat Ghaus-e-Azam (radi Allaho anhu) himself used to say, "The
hardship and difficulties that I faced in Baghdaad during my studies
were so severe, that if they hadto be placed on a mountain, then even
the mountain would split in two." He further used to say, "When the
hardships and difficulties would become ubearable, then Iwould lay on
the ground and continuosly recite the Ayah of the Holy Quran. 'Then
without doubt there is easiness with shortages, without doubt there is
easiness with shortages.' By making takraar of this Ayah I used to
find great tranquility and peace."
After adjourning from classes, He used to wander into the jungles and
forests of Baghdaad, where he would spend the entire night in the Zikr
of Almighty Allah. This he did regardless of the weather conditions or
season. If he become tired and weak, then he would rest for a while,
making the ground his bed and a boulder his pillow. During these
nights of Zikr, he would dress in a small turban and a thin cloak. If
he became hungry, then he would go towards the river Euphrates and eat
whatever vegetables he could find beside the river. He always said
that he gained much pleasurein this way of life and it caused him to
gain closeness to Almighty Allah.
ATTAINMENT OF SPIRITUAL KNOWLEDGE: After completion of Academic
studies, Huzoor Ghaus-e-Azam (radi Allaho anhu) did not cease in
hisquest for indept spiritual knowledge. To quech thisspiritual
thirst, Almighty Allah presented him with the opportunity of coming
under the guidance of Sheikh Hammaad bin Muslim Ad Dabbaas (radi
Allaho anhu) who was amongst the superior Mashaaikh of
Baghdaad-e-Muqaddas. Hazrat Ghaus-e-Azam (radi Allaho anhu) states,
that there came a time in Baghdaad when there was abundance of fitna
and fasaad (fighting and trouble). Since he did notwant any part of
this, he decided to leave Baghdaad-e-Muqaddas for a more peaceful
enviroment. Hazrat Ghaus-e-Azam (radi Allaho anhu) says, "I made my
intention to leave Baghdaad due to the unsuitable conditionsand was on
my way out of Baghdaad, when from the unseen, some great strength
pushed me so hard, that I fell to the ground. Then from the unseen I
heard a voice say, 'Do not leave here. The creation of Allah will gain
benefit via you.' On hearing this I said, What do I have to do with
the people? All I want is to protect my Deen (Imaan).The voice then
said, 'No, No, It is of utmost importance for you to remain here. No
harm will come to your Deen (Imaan).' I then immediately changed my
mind and for the pleasure of Allah, I remained in Baghdaad. The very
next day as I was passing through a street, a man opened the door of
his house and called to me. He said, "O Abdul Qaadir! What did you ask
from your Creator yesterday?" With these words and in great Jalaal, he
closed the door of his house. I walked forsome time and then realised
that I had made a grave error, this personwas a Wali, if not, then he
would have not known of what had happened the previous day. I went in
search of his door, but was unsuccessful. After this, I would look for
him where ever I went, until one day I saw him in a Majlis and from
then on I stayed in his company. This personality was Sayyidi Hammaad
bin Muslim AdDabbaas (radi Allaho anhu)."
Huzoor Ghaus-e-Azam gained deep spiritual knowledge from this
distinguished personality. Sheikh Hammaad was originally from Syria
and was born in a village near Damascus. He journeyed to Baghdaad and
lived in a place called Muzaffariyyah until he left this mundane world
to travel into the hereafter in the year 525 Hijri. His blessed Mazaar
is in the Shawneezia Cemetry in Baghdaad. Apart from Sayyidi Hammaad
(radi Allaho anhu), Sarkaar-e-Ghaus-e-Azam (radi Allaho anhu) also
gained spiritual education from Sheikh Abu Saeed Mubaarak Makhzoomi
(radi Allaho anhu). This will be detailed a little later in this book.
HIS STRIVING & ENDURANCEIN THE PATH OF ALLAH: By the year 496 Hijri,
Sarkaar-e-Ghaus-Azam (radi Allahuy anhu) had completed his academic
and spiritual studies. After this, he began Mujahaahida and Riyazaat
(spiritual exercises and endeavors in the path of Allah). He continued
these spiritual exercised from the 496 Hijri until the year 592 Hijri;
a period of twenty five years. During these twenty five years, he
engrossed himself in suchintense spiritual exercises, that just by
reading about them one can only but marvel at the dedication of this
Great Saint. His sincerity and dedication in controlling his nafs took
him swiftly to the levels of "Fanafir Rasool and Fana Filllah". He was
now totally drowned in the sea of love of Allah and His Rasool (Sall
Allaho alaihi wasallam). He turned himself into a strong mountain of
patience and firmness that could not be moved. The notable events that
took place during this part of his life are numerous and if recorded,
then this alone would form volumes. To give us some appreciation of
his spiritual condition during these twenty five years, a few
incidents arequoted hereinunder.
SUPPRESSING HIS NAFS: Once while delivering a lecture, Huzoor
Ghaus-e-Azam (radi Allaho anhu) said, "For twenty five years, I roamed
the jungles of Iraq. For forty years, performed my Fajr Salaah with
the wudhu of Esha and for fifteen years, I used to stand on one foot
until Fajr and complete (recitation of) the entire Quran. During this
time, I sometimes spent between three andforty days without eatingeven
a morsel." Hazrat Abul Masood bin Abu Bakr Hareemi (radi Allahoanhu)
reports that Sarkaar-e-Ghaus-e-Azam (radi Allaho anhu) once said to
him, "Year after year, I spent struggling with my nafs by putting
myself through various strenuous and intense tests. For one year I ate
only vegetables and drank no water. The following year I only drank
water and ate nothing, and the year after that, I did not eat and
drink for the entire year. There were times when I did not sleep a
wink. During this time I used to put myself through various spiritual
exercises. There were times when I would be sodrowned in struggling
against my nafs, that I used to roll on thorns until my entire body
would be severely bruised and cut, and I would become unconscious.
People would pick me up and take me to the Haakim and he would certify
me dead. Thinking that I wasdead, they would prepare for my ghusl
andkaffan. When they wouldplace me on the bathing board to give me
ghusl, then I used to awake from this spiritual condition and walk
away." - (tobe continued)

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And Allah Knows the Best!

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Published by :->
M NajimudeeN Bsc- INDIA

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Sufism and Islam

With more and more interest being shown in Sufism by Muslims and non
Muslims alike, we investigate whether or not Sufism is part and parcel
of Islam or a Myth introduced by outsiders into Islam to corrupt
Islamic beliefs. One thing is for certain that the term 'Sufism' did
not exist in the time of the Prophet (S.A.W) or during the time of the
First Caliphs but it was used during the period of the four great
Imams of Madhabs. Therefore, we shall examine what the four Imams had
to say about the Sufi people and their spiritual knowledge or Islamic
Mysticism.
I mam Abu Hanifa (R.A) said "If it were not for two years, I would
have perished. For two years I accompanied Hazrat Jaferas-Sadiq (R.A)
and I acquired the spiritual knowledge that made mea knower in the Way
(i.e. Sufism)." [Ad-Durr Al-Mukhthar,Vol. 1, P43]
It is also mentioned in the book Ad-Durr Al-Mukhtar that Hazrat Ibn
Abidin (R.A) said, "Hazrat Abu Ali Dakkak (R.A) , one of the Sufi
saints, received his path from Hazrat Abul Qasim an-Nasarabadi (R.A) ,
who received it from Hazrat Shibli (R.A) , who received it from Hazrat
Sari as-Saqati (R.A) , who received it from Hazrat Maruf al-Kharqi
(R.A) , whoreceived it from Hazrat Dawud at-Tai (R.A) , who received
the knowledge, both the external and internal, from Imam Abu Hanifa
(R.A) , who supported the Sufi spiritual path."
Imam Malik (R.A) said ,"Whoever studies jurisprudence and does not
study Sufism will be corrupted. Whoever studies Sufism and does not
study Jurisprudence will become a heretic. Whoever combines both will
reach the truth." [Kashf Al-Khafa Wa Muzid Al-Abas,Vol. 1, P341]
Imam Shafi (R.A) said , " I accompanied the Sufi people and I received
from them three kinds of knowledge:
1. They taught me how tospeak
2. They taught me how totreat people with leniency and a soft heart.
3. They guided me in the ways of Sufism." [Tanwir Al-Qulub, p405]
Imam Ahmed (R.A) advisinghis son said , " O my son you have to sit
with the Sufis, because they are like a fountain of knowledge. They
recite the remembrance of Allah (S.W.T) in their hearts.They are
ascetics and they have the most spiritual power." [Ghiza Al-Albab, Vol
1, P120]
He (R.A) also said about theSufis, "I do not know any people better
than them." [Ibid]
This, then, is the opinion of the four great Imams of Madhab about the
Sufis and indeed they themselves were Sufis in their own rights.
But what about the generations after the four Imams, did they accept
Sufism or did they discover something objectionable about Sufism.
Imam Ghazali (R.A) , the Proof of Islam, said , "I knew it to be true
that the Sufis are the seekers in Allah's Way. Their conduct is the
best of conduct. Their way is the best of ways. Their manners are the
most sanctified. They have purified their hearts fromother than Allah
and theyhave made them as pathways for rivers to run receiving
knowledgeof the Divine Presence." [Al-Munqidh Min Ad-Dalal, P131]
Imam Nawawi (R.A) said ,"The specification of the Ways of the Sufis are five:
1. To keep the Presence of Allah (S.W.T) in your heart in public and in private.
2. To follow the Sunnah of the Prophet (S.A.W) by action and speech.
3. To keep away from dependence on people.
4. To be happy with whatAllah (S.W.T) gives you, even if it is little.
5. To always refer your matters to Allah (S.W.T) Almighty and
Exalted." [Al-Maqasid At-Tawhid, P20]
So far, all the above mentioned are Imams that the Sunni Muslims (i.e.
Ahle Sunnat Wal Jamaat) accept, what about the opinions of theImams of
the Salafi,Wahhabi and other non Sunni movements. What do they have to
say about Sufis?
Ibn Taymiyah , who deviated from the Ahle Sunnat Jamaat and whom the
Salafis and Wahhabis take as their Imam, has said, "Sufism isthe
science of realities and states of experience. A Sufi is that person
who purifies himself from everything which distracts him from the
remembrance of Allah (S.W.T) . The Sufi is so filled with knowledge of
the heart and knowledge of the mind, that the value of gold and stones
will beequal to him. Sufism safeguards the precious meaning and leaves
behind the call of fame and vanity to reach the state of truthfulness.
The best of humans after the Prophets are the truthful ones, as Allah
(S.W.T) mentioned them in the Holy Quran, ' All who obeyAllah and the
Messenger are in the company of those on whom is grace of Allah: the
Prophets, thesincere lovers of truth (Siddiqin), the Martyrs and the
righteous. Ah! what a beautiful fellowship' [4:69] ...[Sufis]strive to
be obedient to Allah. Among them you will find the foremost in
nearness by virtue of their striving and some of them are among the
People of the Right Hand.'." [ Majmu Afatawa Ibn Taymiyya, Vol 10,
P497]
Ibn Taymiyya has praised Sufis and Sufi practices inmany of his books.
He himself claims to be a Sufi Shaykh of the Qadiri Sufi Order. He
says, "I wore the blessed Sufi cloak of Shaykh Abdul Qadir Gilani,
there being between him and me two Sufi Shaykhs." [Al Mas'ala At
Tabriziyya] . Ibn Taymiyya's Sufi lineage isgiven as follows: Shaykh
Abdul Qadir Gilani (R.A) , Abu Umar Ibn Qudama, Muwaffaq Ad-Din Ibn
Qudama, Ibn Ali Ibn Qudama and Ibn Taymiyya. [Majmu Afatawa
IbnTaymiyya, Vol 10, P516]
After Ibn Taymiyya his great student Ibn Qayyim had this to say about
Sufis. He says, "We can witness the greatness of the people of Sufism
in the eyes of the earliest generations of Muslims by what has been
mentioned by Sufyan ath-Thawri, one of the greatest Imams in the 2nd
century and one of the foremost legal scholars. He said, 'If it hadnot
been for Abu Hisham as-Sufi, I would never have perceived the action
of the subtle formsof hypocrisy in the self.' [Manzil As-Sa'irin]
Moving on to the Wahhabi leader Ibn Abdul Wahhab , whose followers we
generally know as Wahhabis, and his views on Sufis. His sonAbd Allah
says, "My father and I do not deny or criticise the science of Sufism,
but on the contrary we support it because it purifies the external and
the internal of the hidden sins which are related to the heart and the
outward form. Even though the individual might externally be on the
rightway, internally he might be on the wrong way. Sufism is necessary
to correct it." [Ad Dia'at Al Mukhththafa Didd Ash Shaykh IbnAbdul
Wahab, P85]
Coming on now to the religious "reformers" of this century, we see
that they all praised and agreed with Sufism, however, the followers
of these reformers are under the dilution that their leaders denounced
Sufism as being out of Islam.
Muhammad Abduh said ,"Sufism appeared in the 1st century of Islam and
itreceived tremendous honour. It purified the self, straightened the
conduct and gave knowledge to people from the wisdom and secrets of
the Divine Presence." [Majallat Al Muslim, P24]
Rashid Rida said , "Sufism,was a unique pillar from the pillars of the
religion.Its purpose was to purify the self and to take account of
one's daily behaviour and to raise the people to a high station of
spirituality." [Ibid, P726]
Abul Hasan Ali An-Nadwi said , "The Sufis initiate people in Oneness
and sincerity in following the Sunnah of the Prophet (S.A.W) , in
repentance from their sins and in avoidance of every disobedience to
Allah, Almighty and Exalted. Their guides encourage them to move in
the way of perfect Love of Allah." [Muslims in India, PP140-146]
Abul Ala Mawdudi says ,"Sufism is a reality whosesigns are the love of
Allahand the love of the Prophet (S.A.W) , where one absents oneself
for their sake and one is annihilated from anything other than them.
It instructs us how to follow in the footsteps of the Prophet (S.A.W)
." [ Mabadi Al Islam, P17]
Further he says, "The Shariah and Sufism; whatis the similitude of the
two? They are like the body and the soul. The body is the external
knowledge, the Shariah, and the spirit is the internal knowledge."
[Ibid]
All references presented in this article have been reproduced from the
book ' The Naqshbandi Sufi Way ' written by Sheikh Hisham Al-Kabbani
of the Naqshbandi Sufi Order.
In conclusion it can be established from the above information that
Sufism is Islam. If anyone chooses to deny Sufism, then they must
reflect on their own arrogance akinto the arrogance of shaitan. Let
them not accuse Sufism on the basis of coming across false people who
claim tobe Sufis. Let them think by studying the lives and practices
of real Sufis, who practise Shariah to the letter and guide people to
the truth. It is ahistorical fact that the Sufis are responsible for
spreading Islam throughout the world. It is the Sufis that have
converted the majority ofnon Muslims to Islam.

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And Allah Knows the Best!

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Published by :->
M NajimudeeN Bsc- INDIA

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* The Major Deviated Sects and their Beliefs

Now that we know who the Ahle Sunnah Wa Jamaah are, we will lookat the
beliefs of the other groups [(irqahs). Note that all their beliefsare
against their beliefs of the Ahle Sunnah Wa Jamaah. Some of the major
sects or cults are as follows: -
MU'TAZILITES : The Mu'tazilites have been divided into 20 groups and
among their corrupted beliefs are:
A. A person is a creator ofhis own actions.
B. On the Day of Judgement nobody will be able to see Allah.
C. It is Fard and Waajib upon Almighty Allah to reward good and punish
evil. SHIAS : The Shias have been divided into 22 groups and from them
many off shoots or branches. Due to their erroneous beliefs in
connection with the personality of SayyidunaAli Murtadha (radi Allahu
anhu) they have been expelled from the fold ofthe Ahle Sunnah Wa
Jamaah.
KHAARIJITES : This group was divided into 20 groups. Their beliefs
were contrary to that of the Shias for they hated and made false
allegations against Sayyiduna Ali Murtadha (radi Allahu anhu) . The
Deobandis /Wahabis /Najdi group are also considered as one of
theoffshoots of the Khaarijites. Some beliefs of the Deobandi /Wahabi
/Najdi group are:
Allah can speak a lie . (Fatawah Rashidiyah, byRasheed Ahmed Gangohi )
Allah does not know beforehand what His creations would do. He only
comes to after they have done something. (Bulghatul Hairaan, by
Hussain Ali)
Shaitaan and the Angel of Death are more knowledgeable than
theProphet. (Baraaheen-e-Qaati'ah, by Khalil Ahmed Ambethvi)
The amount of Knowledge of the Unseen possessed by the Prophet, has
also been given to animals, lunatics and children . (Hifzul Iman, by
Ashraf Ali Thanvi)
The Prophet is not the only Rahmatul-lil Aalameen (Mercy to the
Worlds). (Fatawah Rashidiyah, by Rashid Ahmed Gangohi)
It is possible for another Nabi to appear after the Holy Prophet.
(TahzeerunNaas, by Qasim Nanotvi)
The Holy Prophet learned the Urdu language from the Ulema of Deoband .
(Baraaheen-e-Qaati'ah, by Khalil Ahmed Ambhetvi) MARJIYAHS : They were
divided into 5 groups. They believed that if a person possessed
Imaan,then there was no such thing as sin. In other words, they say
that manis sinless.
NAJAARIYAHS : They were divided into 3 groups. Although certain of
theiractions were in accordance with the Ahle Sunnah Wa Jaamah,yet,
they declared that the Holy Quran was a creation, thereby excluding
themselves from the majority of the Ahle Sunnah Wa Jamaah.
JABARRIYAHS : They considered man to be absolutely helpless without
even having thepower to do good.
MUSHABBAHS : This groupwas famous for associating one thing with the
other. They believed that Almighty Allah was similar to the human in
physical attributes. They also believed that it was possible for
Almighty Allah to be imprisoned within a human body. We seek
forgiveness from Almighty Allah for reproducing such utterances even
though our sole purpose in doing so is to warn Sunnis about such
corrupted groups.
TWELVE SECTS TO BE AVOIDED
A'la Hazrat Imam Ahmad Raza Khan Barelwi (radi Allahu anhu) has
identified 12 Cults or sects which he said have Shaitaan as their
Murshid. Muslims should avoid such groups, as taking guidance from
them will invite the Wrath of Allah Ta'ala. The Cults identified by
A'la Hazrat (radi Allahu anhu) are:
1. The evil jesters who mock the Ulama and jeer at the teachings ofthe
Shari'ah. They (falsely) claim that the Ulama and the Fuqara have
always been at odds with each other. These ignorant idiots cast doubts
over the most eminent Ulama and question their integrity. They slander
them by calling them (Ulama) "pundits" and say that the Ulama should
exhibit/perform miracles like those of the Prophets of Bani Israel.
2. Heretics who are self-proclaimed Faqeers and Walis (Saints). They
claim that Shari'ah is a path, which is no longer needed once the
destination is reached.
3. Those who are actuallyunlettered, uncultivated and uneducated. They
skimthrough a few books and feign to be most knowledgeable. They
disregard the Imams ofFiqh like Imam Abu Hanifa, Imaan Shafi'i… and
consider themselves more learned than them andfind faults with their
rulings and decrees. They consider themselves greater scholars of the
Quran and Hadith than the Imams. Such persons are misguided - Ghair
Muqallids.
4. Worse than the first three cults are those who believe in the Book
"Taqwi'atul Imaan" by Ismail Dehlawi and have turned their backs on
the Quran and the Hadith. According to their principles and beliefs
contained in the afore-mentioned text, even Allah and HisRasool
(sallal laahu alaihi wasallam) are Mushriks! The text "Taqwi'atul
Imaan" is the source text and root of Deobandism.
5. Worst than all those are the Deobandis whohave rationalized Kufriah
teachings of Gangohi, Nanotwi and Thanwi, etc, and colouring it in as
an Islamic context. They have transgressed to such an extent that they
have accepted insults of Allah Ta'ala and the beloved Rasool(sallal
laahu alaihi wasallam).
6. Qadiyanis
7. Nechri (atheist)
8. Chakraalwi (Ahle Quranor Quraani group)
9. Rawaafiz (Shi'te dissenting sect)
10. Khawaarij (a sect dissenting from Hazrat Ali radi Allahu anhu )
11. Nawaasib (a sect dissenting from Hazrat Ali radi Allahu anhu and Ahle Bait)
12. Mo'tazelah, etc. (rationalistic sect of dissenters) (Fatawa Afriqa)
SOME FALSE BELIEFS ANSWERED
To think according to principle, to possess truefaith and believe and
accept the true Commands of Islam is known as "Aqeeda". It is also
understood as one'sintention, concept and path that one follows. It
must also be understoodthat the basis of one's action is one's Imaan
and that the basis of one's Imaan is one's Aqeeda. If one's Aqeeda is
corrupt, then one's Imaan is improper and ifone's Imaan is not proper,
then his Amaal (actions) are useless. In other words, Aqeeda is the
soul, Imaan is the body and Amal is the garb.
To have good and strongImaan, one must have the proper Aqeeda. It is
for this reason that we quote a few un-Islamic beliefs together with
theproper Islamic answers, so that we may, after reading about them,
repent from any false and corrupt beliefs that we may hold and,
thereafter, hold firmly tothe proper Islamic beliefs. To hold improper
per Aqeeda leads to Kufr, whereas proper Aqeeda is strength for Imaan.
The un-Islamic beliefs which we have quoted below are quotations from
those individuals who possess such beliefsand by writing them in this
book, we have no intention of Kufr.
FALSE BELIEF 1: "Allah can speak lies" . ("Barahine Qaatia" by Khaleel
Ambetwi; "Yakrozi" by Ismaeel Dehlwi; "Fatawa Rasheedia" by Rasheed
Ahmed Gangohi).
PROPER BELIEF: Lies is a defect which is not worthy of the Zaat of
Almighty Allah and is totally Muhaal (Impossible) for AlmightyAllah.
Allah is free from all shortages and defectsthus making lies Muhaal
for Almighty Allah.
FALSE BELIEF 2: To say that Allah is free from place, space, direction
and time, etc. is to be misled. ("Izaahul Haq" byIsmaeel Dehlwi)
PROPER BELIEF: Time and space have been createdand will be eventually
destroyed. Almighty Allah is Qadeem (Always Is and Always Will Be). If
one accepts Allah to be in a fixed place and in a fixed time zone,
then one will have to accept, Ma'az-Allah, that Allah is a creation
and can be destroyed, whereas it is well known that, that which is
Haadith (non-Eternal) and can bedestroyed can never be Allah. The
Being of Allah is Eternal and anything that is non-Eternal cannot be
Allah. It is, thus, necessary to acceptAlmighty Allah to be free from
time and place.
FALSE BELIEF 3: The Prophet (sallal laahu alaihi wasallam) had died
and is mixed in the sand. ("Taqweeyat-ul Imaan" by Ismaeel Dehlwi)
PROPER BELIEF: It has been stated in the Hadith: "Verily, Almighty
Allah has made it Haraam upon the earth to eat the bodies of the
Ambiya". It has also beenstated that Ambiya are alive and are blessed
with Sustenance from Almighty Allah.
FALSE BELIEF 4: Every creation, no matter how big or small, is
equivalent to a cobbler before Allah. ("Taqweeyat-ul Imaan" by Ismaeel
Dehlwi)
PROPER BELIEF: The Holy Prophet Muhammad (sallal laahu alaihi
wasallam) is the most beloved Nabi of Almighty Allah. Almighty Allah
took Qasm (Oath) even on the city of the Prophet (sallal laahu alaihi
wasallam) . He is the greatest of the creations of Almighty Allah. His
every word is accepted in the Court of Allah. He is a perfection in
the Attributes of Almighty Allah and Allah has not created any unique
being besides Sayyiduna Rasoolullah (sallal laahu alaihi wasallam).
FALSE BELIEF 5: Ambiya are not totally free from lies. To say that it
is not possible for Ambiya to lie or to say that they aretotally
sinless is false. ("Tasfiyatul Aqaa'id" by Qasim Nanothwi)
PROPER BELIEF: Ambiya and Malaa'ikah are Masoom (Sinless). It is
Muhaal for them to commit sin. Committing a sin is not a quality of
Ambiya. Ambiya are free from all small and big sins and all defects
even before and after their Nubuwat.
FALSE BELIEF 6: The Ummah sometimes supercede the Ambiya inA'maal
(Good deeds). ("Tahzeerun Naas" by Qasim Nanotwi)
PROPER BELIEF: A Kaafir can never be equal to a Muslim. An ordinary
Muslim is not equal to a practising Muslim. A practising Muslim can
never be equal to a non-Aalim, who is not equal to an Aalim. An Aalim
is never equal to a Wali, a Wali can never beequal to a Tabbe
Taabi'ee. A Tabbe Taabi'ee can never be equal to a Taabi'ee. A
Taabi'ee can never be equal to a Sahaba. A Sahaba can never be equal
to the Khulafa-e-Arbaa. None from the Khulafa-e-Arbaa can be equal to
Sayyiduna Abu Bakr Siddique. He in turncan never be equal to a Nabi.
No Nabi can be equal in any way to the King of Prophets, Muhammad
Mustapha (sallal laahu alaihi wasallam) . How then can a Ummah
supercede Nabi Muhammad (sallal laahu alaihi wasallam) ingood deeds?
Ma'az-Allah!
FALSE BELIEF 7: To think of an ox and donkey in Salaah is permissible,
but to think of the Prophet (sallal laahu alaihi wasallam) in Salaah
is Shirk (Polytheism). ("Seerate Mustaqeem" by Ismaeel Dehlwi)
PROPER BELIEF: For a Muslim to perform any Ibaadat accepting that itis
a noble action of Rasoolullah (sallal laahu alaihi wasallam) is the
true sense of Ibaadat. If one reads Namaaz thinking of it as the
Sunnah of the Prophet (sallal laahu alaihi wasallam), then,
withoutdoubt, one will think of the Prophet (sallal laahu alaihi
wasallam). This belief creates in the mind of the performer the
thought of the Holy Prophet (sallal laahu alaihi wasallam). Not only
is the thought of the Prophet in Namaaz permissible, it is also the
demand of Shari'ah that one must remember the Holy Prophet (salall
laahualaihi wasallam) at the time of Tashahud. According to the Fuqaha
(Jurists) it is Waajib to believe that the Prophet (sallal laahu
alaihi wasallam) is observing you and that he is awareof your actions.
FALSE BELIEF 8: Any person who says the Nabi to be Haazir and Naazir
is a Kaafir. ("Jawaahirul Quraan" by Ghulaamullah Khan)
PROPER BELIEF: Until and unless we do not accept Rasoolullah (sallal
laahu alaihi wasallam) as beingHaazir and Naazir, the concept of
Risaalat will be incomplete. Our Prophet (sallal laahu alaihi
wasallam) is Shaahid, Mubashir and Nazeer.
FALSE BELIEF 9: Rasoolullah (sallal laahu alaihi wasallam) is our
elder brother and we are his younger brothers. ("Taqweeyatul Imaan" by
Ismaeel Dehlwi)
PROPER BELIEF: The Holy Quran has commanded us that the Prophet
(sallal laahu alaihi wasallam) cannot be regarded as the father of
anyone of you. How then can he be regardedas the elder brother? Then,
to call him elder brother is disrespect andagainst of Quranic command.
We are the Ummati, he is the Nabi. We are sinners, he is the Masoom
most pure. We are believers, he is the source of Imaan. The difference
here is enormous. It must be understood, that if the husband takes his
wife as his mother, then his Nikah will be nullified. Likewise, if one
takes the Prophet (sallal laahu alaihi wasallam) as the elder brother,
then one'sImaan will be nullified.
FALSE BELIEF 10: To respect the Prophet deeply is Kufr. ("Ad Durrun
Nadheed" by Qazi Shaukani)
PROPER BELIEF: The respect and reverence ofthe Prophet (sallal laahu
alaihi wasallam) is not only waajib, but is an obligation upon every
Muslim. Unless a person does not love the Prophet (sallal laahu alaihi
wasallam) more than anyone and anything in the world, his Imaan will
not be perfected. The love of the Prophet (sallal laahu alaihi
wasallam) is the first condition of Imaan.
FALSE BELIEF 11: The grave of the Prophet (sallal laahu alaihi
wasallam) is an idol and to respect it is Kufr and Shirk. ("Ad Durrun
Nadheed" by Qazi Shaukani)
PROPER BELIEF: Madinah is more exalted than Makkah; the Roza-e-Anwar
more than the Kaaba; and the actual Qabr-e-Anwar is even more exalted
than Jannat. The Qabr-e-Anwar is a sign from amongst the signs of
Allah and to respect it is a sign of Imaan and Taqwa.
FALSE BELIEF 12: Any person who says, "As Salaatu Was Salaamu Alaika
Ya Rasoolallah" , isa Bid'ati and sinner. ("Akhbaar Ahle Hadith
Amritsar")
PROPER BELIEF: Bukhari and Muslim narrate on the authority of Hazrat
Uthman bin Haneef (radi Allahu anhu) that a Sahabi who was blind
bybirth was once taught a special Du'a by the Holy Prophet (sallal
laahu alaihi wasallam) , which he was to recite after every Salaah.
The Du'a is as follows: "O Allah, I ask from you, and turn towards you
through the Wasila of Your Prophet Muhammad (sallal laahu alaihi
wasallam), who is indeed a prophet of mercy. O Muhammad (sallal laahu
alaihi wasallam)! with your Wasila, I turn towards Allah for my need
so thatit may be bestowed. O Allah, accept the Prophet's intercession
for me".
To say "Ya Nabi" and call to the Holy Prophet (sallal laahu alaihi
wasallam) , and to send salutations upon him, is the Sunnah of
Almighty Allah, the Angels, the Prophets and the Sahaaba-e-Kiraam.
Almighty Allah has commanded us to send salutations upon the Prophet
(sallal laahu alaihi wasallam) in abundance. To send Durood at least
once in one's life is Fard and in Namaaz it is Waajib. It is also
Waajib to send salutations out of Namaaz, for the fist time the name
of the Prophet is mentioned. Even if thename is mentioned
continuously, then to send salutations is Sunnah.
FALSE BELIEF 13: To ask assistance from the Prophet (sallal laahu
alaihi wasallam) is the work of Shaitaan and Shirk. ("Kashfush
Shubhaat" by Abdul Wahab Najdi;"Taqweeyatul Imaan" byIsmaeel Dehlwi)
PROPER BELIEF: "Ya Rasoolallahi Unzur Haalana, Ya HabeeballahiIsma
Qaalana, Innani fir Bahri Hammim Mughriqun, Khuz Yaddi Sahhil lanaa
Ishkaalana" , has been the Wazeefa of the great predecessors and is
accepted as a means of asking from the Prophet (sallal laahu alaihi
wasallam). To seek assistance from the Prophet (salall laahu alaihi
wasallam) and seek Wasila of Awliya and Saaliheen is permissable.
FALSE BELIEF 14: To use the Ambiya, Awliya and Malaa'ikah as a means
ofWasila (Mediation). ("Tohfa-e-Wahaabiya" by Ismaeel Dehlwi)
PROPER BELIEF: We did not enter this world without means, and we will
not leave this world without means. With theexception of the verse
ofthe Quran commanding mediation, the followingverses of Sheikh
Bouseeri and Sheikh Saadi (radi Allahu anhuma) are always in the Du'as
of Muslims: "Ya Rabbi bil Mustapha Baligh Maqasidana, Waghfirlana Ma
Madaa Ya Waasi al Karami", and "Ilahi bahaqe bani Fathima, ke Barqaul
Imaan Qunni Khatima, Agar Daawatam rad Kunni War Qabool, Manno Dast
Damaane Aale Rasool".
FALSE BELIEF 15: Anyone who accepts the Prophet (sallal laahu alaihi
wasallam) to be an intercessor for him on the Day of Qiyamah, is a
Mushrik equal to Abu Jahl. ("Taqweeyatul Imaan")
PROPER BELIEF: When the intercession of a Hafizul Quran, according to
the Hadith Shareef, and of an Aalim ba Amal is accepted, then why not
that of Rasoolullah (sallallaahu alaihi wasallam) ? On the Day of
Qiyamah, the doors of intercessionwill be opened by none other than
the Prophet (sallal laahu alaihi wasallam) . It is also very rewarding
to recite Durood-e-Taaj.
FALSE BELIEF 16: "Rahmatul Lil Alameen" (Mercy unto the Worlds) is not
a special title of the Prophet (sallal laahu alaihi wasallam) , but
theUmmati are also "Rahmatul Lil Alameen". ("Fatawa Rasheedia")
PROPER BELIEF: "RahmatulLil Alameen" is the unique quality of
Rasoolullah (sallal laahu alaihi wasallam) as stated in the Holy
Quran.
FALSE BELIEF 17: To say that if Allah and His Rasool wills, then only
will a certain thing happen, is Shirk.
PROPER BELIEF: That which Rasoolullah (sallal laahu alaihi wasallam)
wants, is what Allah wills. Almighty Allah will not will anything
without the pleasure of the Prophet (sallal laahu alaihi wasallam).
FALSE BELIEF 18: Those persons whose names are "Muhammad" or"Ali" have
no control over anything. ("Taqweeyatul Imaan")
PROPER BELIEF: Almighty Allah has blessed the Prophet (sallal laahu
alaihi wasallam) with thekeys to the treasures of both the worlds and
Hazrat Ali's (radi Allahu anhu) name is the meansof assistance in
problems, why then can they not have any control?
FALSE BELIEF 19: To keep the names: Rasool Baksh,Nabi Baksh, Abdun
Nabi, Abdul Mustapha, Abdur Rasool, Abdul Ali, GhulamNabi, Ghulam
Mustapha, Ghulam Nabi, Ghulam Husain, Ghulam Muhiyyudeen and Ghulam
Mu'eenudeen, orto like such names, is Shirk. ("Taqweeyatul Imaan")
PROPER BELIEF: All these names are allowed and are very exalted and
blessed names.
FALSE BELIEF 20: The knowledge of the Prophet is like children and
animals. The knowledge of Shaitaan is more than the Prophet. To say
that the Prophet possessed 'Ilm-e-Ghayb or Knowledge of the Unseen, is
Shirk. ("Hifzul Imaan" by Ashraf Ali Thanwi; "Barahine Qaatia";
"Fatawa Rasheedia")
PROPER BELIEF: The meaning of the word"Nabi" alone is "one who knows
and shows the Unseen". What position does the knowledge of an ordinary
person hold in front of that of the Prophet (sallal laahu alaihi
wasallam) ? It is even less than a drop in front of an ocean or a
grain of dust compared to all the sand in the world. The Prophet
(sallal laahu alaihi wasallam) has been blessed with all the knowledge
by Almighty Allah.
FALSE BELIEF 21: If Allah wills, then he may createa million
Muhammads. ("Taqweeyatul Imaan") AProphet can even come after Muhammad
(sallal laahu alaihi wasallam). ("Tahzeerun Naas")
PROPER BELIEF: The doors of Prophethood have been sealed. Muhammad
(sallal laahu alaihi wasallam) is the Seal of Prophethood. The Prophet
also said that noProphet shall come after him. Any person who claims
Nabuwat after theProphet (sallal laahu alaihi wasallam) is a
Liar,Dajjal Kazaab and a Shaitaan.
FALSE BELIEF 22: To commemorate the Meelad is like commemorating the
function of the Hindu deity. ("Baharine Qaatia"by Khaleel Ambethwi)
PROPER BELIEF: Meelad is a means of gaining blessings and closeness to
Almighty Allah. It is the practice of all the great predecessors. Many
sources of Shari'ahare available to prove it's authencity.
FALSE BELIEF 23: The illusion of illusionists aregreater than the
Miracle of Prophets. ("Mansab-e-Imaamat")
PROPER BELIEF: The Miracles of Prophets are to show proof of their
Prophethood and it is that which is from Allah, whereas the illusions
of illusionists are from Shaitaan.
FALSE BELIEF 24: Anyone who says the Sahaba to be Kaafirs is not out
of the Sunnah Jamaat. ("Fatawa Rasheedia")
PROPER BELIEF: By one calling an ordinary Muslim a Kaafir, he himself
becomes a Kaafir. How then can those who call the Sahaba Kaafirs not
be Kaafirs?
FALSE BELIEF 25: To call oneself "Qaaderi","Chishti","Naqshabandi",
etc. is Bid'at and words of Kufr.("Tazkeerul Ikhwaan")
PROPER BELIEF: To call oneself by these titles are totally allowed and
is a means of recognition of ones spiritual order. Examplesof these
are: Siddiqi, Alawi, Uthmaani, Farooqi, Hanafi Shafa'i, etc.
FALSE BELIEF 26: To put lights, carpets, to give water and food, or
arrange Wudhu water atthe Mazaar of Awliyah Allah are Shirk.
PROPER BELIEF: If carry out all the above mentioned practices at other
places are permissible, then it should be a means of blessing to do so
at the Darbaar of Wali where there are a gathering of Muslims.
FALSE BELIEF 27: To eat and drink the Tabarukaat (Niyaz) of the Saints
causes the heart to die (spiritually). ("Fatawa Rasheedia")
PROPER BELIEF: Eating theNiyaz of the Awliya brightens the heart and
one's life and is a means of great blessing.
FALSE BELIEF 28: To call the Prophet "Shafi'ul Muznibeen", to recite
Khatam, to imagine the blessed face and the Tomb of Rasoolullah
(sallal laahu alaihi wasallam) , to think that he has authority - all
these qualities, even with the granting of Allah Ta'ala - is all
Shirk, so much like the Shirk ofAbu Jahl. (Kitaabut-Tauheed by Ibne
Abdul Wahab Najdi)
PROPER BELIEF: According to authentic sources of Islamic Shari'ah, to
beliefthat Rasoolullah (sallal laahu alaihi wasallam) is interceder,
mercy, authority, helpful, and toimagine his blessed face and Tomb
with respect, is regarded as a great and rewarding action. To recite
Khatam Shareefis also permissable and rewarding as well. A person who
denies this, his belief is like Abu Jahl.
Note: To believe all theseabove mentioned false"Islamic" beliefs makes
aperson a hypocrite, Shia,Rafazi, Khaarijite, Qadiani, Ghair-Muqallid
(Ahle Hadith), Tablighi, Deobandi, Maudoodi, Ahle Quran (People of
Quran), etc. which are totally out of Islam. Any person who falsely
claims to be the true Mahdi is misguided and a Faasiq. Any person who
says that Almighty Allah can lie, that the Prophet's (sallal laahu
alaihi wasallam) knowledge are like those of animals, that the Prophet
Muhammad (sallal laahu alaihi wasallam) is not the FinalMessenger,
that the swearing of the Sahaba does not make one a criminal, that the
Prophet's knowledge is less than Shaitaan, etc. isa KAAFIR (totally
out of the folds of Islam). We should not perform Salaah or associate
with such persons as their companionship is detrimental to our Imaan.

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And Allah Knows the Best!

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Published by :->
M NajimudeeN Bsc- INDIA

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The Books of Allah (S.W.T)

1. Kitaabs were revealed to the Ambiya to teach and educate their
nations. The big books are called "Kitaabs" whilst the small ones are
called "Sahifas".
2. Muslims believe in all the Books sent by AllahTa'ala. The Tauraat
wasrevealed to Hazrat Moosa (alaihis salaam) ;the Zaboor was revealed
to Hazrat Dawood (alaihis salaam) ; the Injeel wasrevealed to Hazrat
'Isa (alaihis salaam ) and the Holy Quran was revealed to our Nabi
Hazrat Muhammad (sallal laahu alaihi wasallam).
3. The followers of these Prophets altered these books (Tauraat,
Zaboorand Injeel), added or extracted statements and, therefore
changed the Orders of Allah Ta'ala.
4. The Holy Quran is such a unique book that no one can make another
like it. Even if the whole world tried together to make one, they
would not be ableto.
5. The Holy Quran is complete with all the knowledge and every aspect
is enlightened. It is the same now as was fourteen hundred years
earlier as it was when it was revealed, and will always remainthe
same.
6. Those who say that someone has altered or increased or decreased
the Holy Quran or that the true Quran is kept by the Imaam of the
Unseen, then they are Kaafirs. The Holy Quran that wehave today is the
true Quran.
7. It is necessary for all to bring faith on this HolyQuran. There
will not come a new Prophet or a new book. Those who believe against
this are not Muslims.

Protest Against "anti-Islam Film"

In order to protest against the film titled 'Innocence of Muslims'
produced in the USA and condemn the resulting violence the Muslims of
Leicester are organising a public meeting outside The Leicester
Central Mosque, Conduit Street, Leicester, LE2 0JN on Friday 21st
September 2012 at 14:30.
The Islamic Centre and The Leicester Central Mosque, one of the
largest mosques in the UK, has condemned in its strongest possible
term this inflammatory and inaccurate film.
Maulana Shahid Raza OBE, Head Imam of Islamic Centre said, "This film
has caused global unrest in the Muslim world and is the worst possible
violation of freedom of expression. We firmly believe that Prophet
Mohammad (peace and blessing of Allah be upon Him and His family)
always taught and practiced peace and tolerance, and throughout his
life he always upheld universal human values. To depict him as a
violent extremistis disgusting and reprehensible. Muslims consider it
a gross insult to the Prophet and we call upon all faith leaders to
condemn this unjustified action and show their solidarity with the
Muslim world in respect of safeguarding the honour and sanctity of all
faiths and their founders.
At the same time we condemn the violence and evil actions of a few
that led to the tragic killing of the US ambassador to Libya,
Christopher Stevens. This vile film was intended to provoke exactly
the kind of reaction it received in Benghazhi and other places."
Malik M Salim MBE, Chairman of the Islamic Centre appealed the Muslim
Community to remain calm and stick to the values advocated by the
Prophet (peace and blessing of Allah be upon Him and His family) and
at the same time exercisetheir legitimate right of peaceful protest.
He said, "We would like to record the protest and wish to communicate
to those extremists that the hatred of Islam through such movies would
not harm the great personality of the Prophet (peace and blessing of
Allah be upon Him and His family) or any aspect of Islam but would
only backfire on the people who spread venomous ideas."
The Islamic Centre PR officer Mustafa Malik said, "This film should be
banned across the world and the filmmakers should be punished. We also
appeal to the international community to take steps to criminalise any
act of abusing great prophets and messengers such as Abraham, Moses,
Jesus and Muhammad (peace and blessing of Allah be upon Him and His
family)."
We expect Muslim community leaders, Imams of local mosques and
representatives of other faith communities to come together and
participate in this protest.

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And Allah Knows the Best!

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Published by :->
M NajimudeeN Bsc- INDIA

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TO VEIL OR NOT TO VEIL, THAT IS THE QUESTION

The Oprah Show did an introduction of Islam on October 5, 2001, which
was called Islam 101. Oprah, whose program is broadcast to most of the
world, wanted to introduce Islam to the American public. "Since our
world was horribly shaken three weeks ago," she told her viewers, "all
eyes have focused on a part of the world and a set of beliefsthat many
of us know very little about. We're told that terrorism violates the
teachings of Islam, but what is Islam? Who are Muslims? What are their
practices?"
This was promising. Moreover, Oprah was friendly and open to what
Muslims, who constituted the majority of the audience during that
show, had to say. Even the expert she had asked to the show,
anthropologist Akbar Ahmed, was Muslim. But did we discuss the meaning
of being Muslim, or the problem ofviolence, or even the rage caused by
American foreign policy in the region? No, the Muslim audience had
more pressing things to discuss. The show provedto be a mirror of our
intellectual bankruptcy, amirror of our true obsessions and fixations,
because after a quick discussion of what Islam was about, the show
veered off to discuss women in Islam, particularly the dress code. The
"after show" segment, which the program puts daily on its website
after the live recording in the studio, was entirely about "Hijab."
This was both insightful and disheartening. It seemed that the gender
question in Islam had become the central issue and what Muslim women
wear the core of the debate on Islam, both internally andexternally.
It was disgraceful to see how our contemporary discourse as "modern
Muslims" has become so focused on the scarf at the expense of the real
paradigms that define Islam, its history and its universal values.
It is truly sad to see a certain culturally and historically specific
edict with controversial roots and implications--becoming the raison
d'être for contemporary Muslims while the larger parameters of Islam
and its challenges are rendered into obscure shadows in the
background.
In a pervious show, a woman from Oprah's audience, asked if
Muslimwomen could take off their scarves, at least until things calmed
down. Oprah had to apologize in this show for that question after a
big amount of mail from Muslims was sent to her (When did Muslims
start writing so much mail? If it is about the Hijab, I guess, we will
write). But,Oprah did not have to apologize for something the very
religious establishment in the Middle East had raised in the last few
weeks. This was a legitimate question, although it wasreceived with
hostility, even when it came from Imams in the form of affirmative
fatwas in the larger community, published in Al Majalah magazine a
couple of weeks ago-- allowing women to remove their scarves in the
wake of recent events.
I understand Muslim women's sensitivity regarding the recent fatwas or
the question on Oprah's show. They feel this is who they are and they
are not about toquit when the going getstough. They perhaps even feel
somewhat betrayed by such fatwas, since wearing the Hijab has not
always been easyanyway in a society which has equated it with gender
oppression and fanaticism. But for Muslim women living in North
America, keeping the Hijab in the current crises has also represented
a spirit of defiance against racism and ignorance. This shows the
contextual nature of Hijab, which could be a symbol of oppression or
courage and independence, depending on the circumstances. In fact, an
American women organization called for American women to cover their
hair on October 8th as a sign of solidarity and protest against racial
harassment.
Nevertheless, it is obviousthat the scholars acted out of concern and
open mindedness. But I also find it interesting how, for the first
time since the Hijab has become central to our identity in the last
few decades, the scholars suddenly realized the relativity
andconditional nature of the verses dealing with covering, and the
principles of recognition and safety implied in them. --In the case of
early Islam, free women were asked to cover to be distinguished from
slave women while slave women were not allowed to. I do not thinkthe
well-meaning Muslim women in Oprah's audience knew anything about this
or even wanted it aired in front of Oprah.
I have always hesitated to discuss the issue of Hijab in public, or
its controversial historical roots I had come across in my reading of
classical Islamic texts for fear of falling into the same holeof
centralizing this marginal edict of Islam. I also did not want to
associate myself with an issue that I consider marginal, yet so
sensitive to the entire Ummah. In fact, I adopted a culturally
specific code ofdress for myself. I cover in Muslim circles and the
Middle East and do not in the West. If I do otherwise, I will put too
much time into having toexplain why I am not wearing it or why I am
wearing it, depending onwhere I am. By adopting a chameleonic way of
dressing, --and not a chameleon character-- I have reduced the amount
of time and energy spent discussing the scarf while creating
adifferent context to discuss things other than what I am wearing. I
alsodid this because, while I believe in modesty, I do not define
myself through the scarf, nor shy away from it. It is simply a way of
dressing that can be beautiful, empowering and protective but also, at
times, limiting, misleading and impractical. In addition, I felt, by
discussing the juristic and historical facts, which informed
mydecision, I would be digging out some trivial nuance while invoking
tremendous opposition from the community.
But after the Oprah Showlast Friday I was so disturbed that I realized
this issue, at least regarding its centrality inour contemporary
discourse, has to be questioned. Muslim women are still forming their
identities and no one should have the finalword on how we should come
to terms with beingMuslim in this age.
It was interesting to see the Muslim women in Oprah's audience appeal
to the ideals of pluralism and civil liberties in defense of their
visibility and difference. However,when Queen Rania of Jordan appeared
via satellite, there was a murmur in the audience and some of the
Muslim women said that the Queen should be covered. Is it possible
that Muslims think it is acceptable to use civil liberties to practice
their truth, but if given the power to decide, they will coerce others
to wear and do what Muslims want? These kinds of questions are farmore
pressing. We have to create internal debates about liberties,
democracy and the need for various efforts of interpretation within
theMuslim communities. Such debates should replace the non-issues of
dress codes and small edict matters in mainstream Muslim communities.
We can no longer afford to have the scarf as the core of the debate on
Islam, nor as the symbol by which the level of a Muslim woman's piety
or commitment to Islam is measured. We can no longer afford to have
every opportunity and discussion about Islam turn into a conversation
on dressing, nor can we afford as Muslim women, in our communities, to
bejudged and awarded degrees and ranks of religiosity according to the
level of the dress code we abide by. The darker the color the better,
the bigger the garment the more pious. The race of ranking morally
high through fabric has no end in a path where the Taliban model seems
to be the only logical conclusion. It makes more sense to judge women
on mattersrelating to the basic tenets of Islam: regular prayer,
fasting, paying alms. But even such things were not acceptable to the
Prophet as criteria for assessing a person. Whenone of his companions
praised another companion, the Prophet said to him it was not enough
to see him going up and down in prayer atthe Mosque. The Prophet asked
him: Have you traveled with him? Have you seen him angry? Have you
dealt with him in matters of money?
When people are not noble enough to resort to the Prophetic method of
assessing a person, I try to bring them back to the basic
requirements, without getting lost in juristic and historical details,
by citing the storyof the Bedouin man who came to the Prophet and
asked him what makes a good Muslim. The Prophet then listed for him
the five tenets of Islam, while the Bedouin was saying, at each
tenet,he would do it, but would not do more, nor less. After the
Bedouin left, the Prophet said, "The Bedouin will succeed if he is
truthful."
Interestingly, an African American woman in the "after show" segment
asked precisely about this, how the list of the basic commands and
prohibitions of Islam, which the show presented at the beginning, did
not deal with the scarf, and I guess for her, did not reflect the
level of Muslims' obsession with it. But it is not enough to have such
questions thrown at us from others.Muslim women need to start thinking
for themselves and learn the difference between a command and what a
social practice open to different interpretations.
The challenge, however, is that most Muslim women are not equippedto
stand up and provide an alternative juristic view of the matter, and
the scholars who do are not willing to discuss it inpublic out of
concerns of inflaming Muslim sensitivities about an issue which they,
and rightly so, believe is not apressing one. Even those who are brave
enough todissent like Jamal Al-Banna face rejection and opposition
from mainstream Muslims, despite being a scholar whose views are
rooted within traditional Islam.
The centrality of the scarfreduces Islam to a piece of garment and
places Muslims perpetually on the defensive explanatory panel.
De-centralizing and de-romanticizing the scarf, I am afraid, is fast
becoming increasingly urgent and necessary. The recent fatwas are
revealing. The scholars would not ask Muslim women or men, to
compromise easily in something they believed to be a core command of
Islam. The events of the last week have, it seems, started to urge us
to rethink our priorities andwhat defines being Muslim. This is in
itself a big step.
However, for the moment, until those who are politically and
juristically mature and sophisticated want to discuss this matter
openlywithout getting bogged down by the many implications and
problems it will raise, we will remain hostage to the centrality of
the scarf.And until something is done, we will be stuck with the rosy
and romanticized views of the sweet Muslim ladies on Oprah's show and
forever caught up in the centrality of the scarf.
For eternity the question will not be for us, Muslims, why our young
men are turning themselves and others into bombs, or why we do not
have democracy in Muslim societies, or whether American foreign policy
is based onprinciples of equality andliberty for all. The question
will be, it seems,for a long time: To veil or not to veil.

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And Allah Knows the Best!

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Published by :->
M NajimudeeN Bsc- INDIA

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