ALVI SHUTTARI ::Commemorates DADA PEER [SHEHR-e-DAR-u-ZZAFAR HAZRAT SYEDINA BARI HUSSAINI r.a.]::

~ Urs-e-Shah Wajih Uddin Hussaini Alvi Gujrati (radhi allahu ta'ala anhu)

2011-12-25T03:25:00.000-08:00

Urs-e-SHAH WAJIH UDDIN ALVI HUSSAIN (r.a.) CELEBRATED ON A GRAND PLATFORM.

WE REQUEST YOU TO WATCH THE VIDEOS OF THE FUNCTION POST THESE PICTURES.

BAYAN AT NARSAPUR followed by MEHFIL E BANDANAWAZ GESUDARAZ (r.a.) @MALAKPET

2011-10-19T10:18:00.000-07:00

JALSA-E-SHAAN-E-IBRAHIM KHALEEL ULLAH ALAYHISSALAM (4th nov.2011)

BAYAN AT NARSAPUR

PART 1

PART 2

PART 3

MEHFIL E BANDANAWAZ (r.a.) @ Masjid-e-OMAR-e-FAROOQ (r.a.)

URS-E-HAZRAT KHWAJA BANDA NAWAZ, GESU DARAZ (rahmatulla hi ta'la alay')

2011-05-09T06:08:00.001-07:00

According to Islamic calender on 15 zilqad : Urs :Hazrat Khwaja Bandanawaz Gesu Daraz at Gulbagha shareef
is famed through out the World.

Hazrat's real name is "SARKAR SYED MOHAMMAD HUSSAIN (r.a.)"

We cordially advice every viewer of this blog to offer "fatiha khaani" and "tilawat-e-quraan" on this prosperous day to HAZRAT's NAME and
get blessed with the prayers and well wishes of " SULTAN-UL-AWLIYA, KHWAJA E KHWAJGAAN HAZRAT KHWAJA BANDA NAWAZ CHISHTI AL
QADRI (r.a.)"

You can get the mandatory and possible information one should know about HAZRAT KHWAJA BANDA NAWAZ sarkar (r.a.) as follows :

Khwaja Bande Nawaz (R.A)

Chishty Sufi Shrine in india, Chishty Sufi Dargah in india

The dargah of 14th Century Sufi saint Khwaja Bande Nawaz in Gulbarga.

Hazrat Khwaja Banda Nawaz Gesu Daraz (name at birth: Syed Muhammad Hussaini) (July 13, 1321 -November 1, 1422), was a famous Sufi saint from India of Chishti Order, who advocated understanding, tolerance and harmony among various religious groups.

Gisu Daraz was a murid (disciple) of the noted Sufi saint of Delhi, Hazrat Nasiruddin Chiragh Dehlavi, who in turn was a disciple of Nizamuddin Auliya, the spiritual master of Delhi. After the death of his master, Chiragh Dehlavi, Gisu Daraz took on the mantle of the successor (khalifa). Thus later on when he moved to Daulatabad around 1398, owing to the attack of Timur on Delhi, he took the Chishti Order to South India. He finally settled down in Gulbarga, at the invitation of Bahamani King, 'Taj ud-Din Firuz Shah' (r. 1397-1422).

Biography
He was born Syed Mohammed Hussaini in Delhi in 1321. At the age of four, his family shifted to Daulatabad in Deccan (Now in Maharashtra). In 1397, he went to Gulbarga, Deccan (Presently in Karnataka) at the invitation of Sultan Taj ud-Din Firuz Shah of the Bahmani Sultanate. Bande Nawaz authored about 195 books in Arabic, Persian and Urdu languages .

At the age of fifteen, he returned to Delhi for his education and training by the famous Sufi saint Hazrat Nasiruddin Chiragh Dehlavi, who bestowed him with his Khilafath and succession after about fifteen years. He was also a very enthusiastic student of Hazrat Kethli, Hazrat Tajuddin Bahadur and Qazi Abdul Muqtadir. After teaching at various places such as Delhi, Mewath, Gwalior, Chander, Aircha, Chatra, Chanderi, Miandhar, Baroda and Khambayat, he returned to teach at his base, Gulbarga, in 1397 and died in Gulbarga in the year November 1422.

Works
His magnum opus, Tafseer Multaqat in Arabic, was compiled into one book very recently. It is unfortunate, however, that most people even within Gulbarga are unaware of this work. Little has been done to publish this and his other works on a large scale. Other books authored are: Avarif-ul-Ma`arif, Fasoos-al-Hukm, Qaseeda Amali, and Adaab-al-Mureedein.

Urs
People from various walks of life, irrespective of caste and creed, assemble even today to celebrate the urs - death anniversary - (which takes place on the 15th day of Zul-Qa`dah of Muslim calendar at the famous Bande Nawaz Dargah in Gulbarga every year. His descendents still live in Gulbarga. Almost all family members along with several hundred thousand devotees from near and far irrespective of religion and beliefs gather to seek blessings.

THEREBY, THIS URS-E-MUBARAK IS ALSO
RENOWNED TO HAVE BEEN CELEBRATED
AT THE MASJID
(mosque) OF OUR SOCIETY AND ALL OF OUR
VIEWERS ARE
CORDIALLY INVTED

DATE : 15th of october 2011.

VENUE : MASJID SYEDIA OMAR-E-FAROOQ (r.a.)
WAHED NAGAR, OLD MALAKPET, HYDERABAD 36.

TIME : AFTER NAMAZ-E-ISHA [ @ sharp 8:15 pm ]

ZER-E-SADARATH (CHIEF GUEST) :

SHAHZADA-O-SAJJADA NASHEEN-
E-BAARGAH-E-QUTB-E-
AAYINAPUR PROFESSOR HAZRAT SYED SHAH
ZAIN-UL-ABIDEEN CHISHTI AL QUADRI

with SHAHZADA-E-GHOUS-E-AZAM

AND WITH

SHEHZADGAAN-E-HASHIM PEER DASTAGEER

~ Urs e Shareef of 'Qutub-ul-aktab Hazrath Syedina Sheikh Wajih ud deen Alavi (ra)

2011-01-04T04:54:00.000-08:00

'ALVI SHUTTARI' greets you the Urs e shareef of 'Qutub-ul-aktab Hazrath Syedina Sheikh Wajih ud deen Alavi (ra)' in Gujarat.

Hazrat Syedina HASHIM PEER DASTAGEER (ra) is known to be one of his (ra) Mureeds (ra)

~ Latest bayan

2010-09-03T06:43:00.000-07:00

.... These moments of spiritualistic divine were captured and noticed at a mosque in 'SANGAREDDY"

THESE VIDEOS MAY ISSUE A DIMINISH VOICE QUALITY SO PLEASE BE PATIENT AND LISTEN THE VIDEO

PART 2 ( This video was shot in the mid and the starting lesser portion is missed )

PART 3,the last part of bayan !

2009-11-01T23:36:00.000-08:00

WELCOME TO ALVI SHUTTARI

THIS site is devoted to our very most beloved....

QUTUBUL AKTAB HAZRAT SYEDINA HASHIM PEER DASTAGEER (ra)

NOTE:

ALLAMA MOULANA HAZRAT SYED TANVEER HASHMI sahab HAS DONE A GRACE ON HIS WELL WISHERS AND STARTED OWNING A BLOG BY HIMSELF.

www.tanveer-hashmi.blogspot.com

IT HAS REALLY BEEN A VERY GOOD NEWS TO ALL OF THE SILSILA E SHUTTARIS AND EVERYONE.

"ALSO VISIT OUR ASSOCIATED SITES

SUFI SHATTARI

AL HASHMI by- HAZRAT TANVEER HASHMI

THE FUTURE PLANS OF ALVI SHUTTARI

Ehle Sunnatul Jamat .
>>Soon we are going to add the correct and distinct information on the beloved PEER E TAREEQAT ..HAZRAT SYEDINA HASHIM PEER DASTAGEER (ra).
Spritual Healing due Zikrullah.
Relative Information on AWLIYA ALLAHS (ra).
Tasawwuf.
A summary on AAL E HASHIM PEER DASTAGEER (ra) [ HIs (ra) descenders ]

SHAB E QADR :-

2009-10-02T11:37:00.000-07:00

SYED SHAH MINALLAH ALVI SHUTTARI AL HASHMI SPEAKING WHO WAS INVITED AT MUSHEERABAD,HYDERABAD.

M SYED SHAH MINALLAH ALVI SHUTTARI AL HASHMI SPEAKING AT MUSHEERABAD.

"SHAB E BARAT"

2009-08-07T06:09:00.000-07:00

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TO READ THE QUR'AAN ONLINE, JUST CLICK THE DOWN SITE AND READ THE HOLY BOOK WITH AMUSEMENT.

http://www.quranflash.com/en/quranflash.html

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IN MASJID E KHAIR UNNISA THE SECOND BAYAN OF SYED SHAH MINALLAH ALVI SHUTTARI AL HASHMI SPEAKING ON THE TOPIC OF SHAB E BARAT UNFORTUNATELY THERE WAS POWER CUT BEFORE THE SPEECH BUT ALHAMDULLILLAH SUMMA ALHAMDULILLAH EVERYTHING WAS FANTASTIC U JUST HAVE A LOOK AT IT AND I M SURE U WOULD COMPLIMENT THE VIDEO.

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IN MASJID E OSMANIA THE FIRST BAYAN OF SYED SHAH MINALLAH ALVI WAS HELD SUPERBLY AS IT WAS FANTASTIC CROWD FOR HIM. U CAN HAVE A LOOK OF THE DOWN VIDEO.

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HAJI RAZVI RECITING NAAT

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SHAB E BARAT At MASJID E KHAIRUNNISSA ~

[official] Urs-e- SARKAR IMAM AAZAM ABU HANEEFA [ra]

2009-07-31T06:23:00.000-07:00

Below is the video which was held in masjid e osmania on the topic of Urs of SARKAR IMAAM E AZAM ABU HANEEFA (ra)

This is one of the best ever speech by him

[Official] "SHAB E MERAJ "

2009-07-19T11:26:00.000-07:00

******IN THIS,MONTH OF JULY,SECTION YOU CAN FIND THE RELATED MATTER ON SHAB E MERAJ RELATED EVENTS OR HAPPENINGS THAT HAPPENED IN OUR COLONY******

>IN THIS OFFICIAL SECTION OF "SHAB E MERAJ" I WILL INSHALLAH DESCRIBE HOW THE NIGHT OF PROVIDENCE BEEN IN MASJID E "OMAR E FAROOQ (ra)" ON 20TH OF JULY WE GONNA CELEBRATE THE MERAJ NIGHT WITH ALL OF OUR LOVE TOWARDS THE HABEEB OF ALMIGHTY (sallallahualaywasallam) INSHALLAH ! AND ALHAMDULILLAH THE BEST PART IS EVEN SYED SHAH MINALLAH ALVIIS GOING TO LECTURE ON THIS TOPIC. (tomorrow)

>FORTUNATELY WITH THE BLESSINGS OF SARKAR SYEDINA HASHIM PEER DASTAGEER (ra) HERE IS THE NEWPHEW OF MY PEER O MURSHID (MENTOR) SYED SHAH MINALLAH ALVI AMONG US IN HYDERABAD.THE INITIATING TEEN AGED SAHEB WHO IS ABSOLUTELY COOL NATURED [the grandson of SARKAR KHWAJA BANDA NAWAZ (ra)] HERE IS TO GIVE HIS EXAMINATIONS OF HIFZ E QURAAN E PAAK. HE IS THE SON OF SAJJADA E NASHEEN OF SARKAR KHWAJA ABUL FAIZ (ra) IN BIDAR SHAREEF.ITS TOO CHARM GLAD AND LUCKY TO MEET HIM FOR THE FIRST TIME AND HAVE HIM AMONG IS TILL NEXT 15 DAYS.
|\|/|\|/|\|/|\|/|\|/|\|/|\|/|\|/|\|/|\|/|\|/|\|/|\|
>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>

:::::: FIRST BAYAN OF SHAB E MERAJ ::::::

Date :19th JULY 2009.

Location:MASJID E OSMANIA

Topic : SHABE MERAJ

SYED SHAH MINALLAH ALVI LECTURING ON THE TOPIC OF "SHAB E MERAJ E MUSTAFA sallallahualaywasallam " IN MASJID E OSMANIA.DOWN U CAN HAVE A GLANCE OVER THE ENVIRONMENT THAT WAS CREATED BY HIS GOLDEN SPEECH IN PHOTOS.

Description : The night begun with the Qir'aat e kalam e paak and then naats recited by HAJI RAZVI and thereby it was the SYED SHAH MINALLAH ALVI who not only won the attention of every one over there but also was thoroughly enjoying himself to speak the words !

He gave lecture right from the starting of the topic as if fundamentals of it. Thus the entire speech was full of divine.

^ SYED SHAH MINALLAH ALVI DURING HIS SPEECH^

^ ANSWERING THE PERSON WHO HAD A LI'll DOUBT REGARDING THE TOPIC.^

^DURING THE MOMENTS OF HIS GOLDEN SPEECH^ U CAN SEE THE SAHEB (THE NEPHEW OF SYED SHAH MINALLAH ALVI ) LOOKING AT HIM WITH PINK CAP.

^WHAT A SPEECH IT WAS ! ^

PEOPLE WERE TOTALLY ATTRACTED AND WERE EXTREMELY GLAD BY THE SPEECH THAT MOULTED THEIR HEARTS TO A NEW RIGHT PATH !

==>SHIJRA

2009-05-27T12:21:00.001-07:00

THIS IS SHIJRA TU ALIA AL QADRIA AL HASHMIYA

THIS SHIJRA IS UPTO " SARKAR HASHIM PEER DASTAGIR" i will update soon the next of it .CLICK HERE TO WATCH IT ENLARGD

CLICK ON THE IMAGE TO SEE IT CLEARLY .

==> LATEST HAPPENINGS IN WAHED NAGAR,HYDERABAD

2009-05-27T12:09:00.000-07:00

ASSALAMUALAYKUm once again.In this section you can see the happenings of our colony (wahed nagar) in hyderabad amongts like LECTURES or ANY FAMOUS ACTIVITIES with dates mentioned. U will get'em soon.

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*On Sunday the 17th of may, in our locality there was a splendid lecture (jalsa) on behalf MILAD E MUSTAFA (sallallahu alayhi wa'alihi wasallam) and FAIZAN E GHOUS E AZAM (radhi allahu an') by SHEHBAAZ e DECCAN HAZRAT ALLAMA MOULA ALHAJ MUJEEB ALI RAZVI KHALEEFA E HUZOOR MUFTI AAZAM E HIND(r.a.) .

*My peer o murshid SYED SHAH MINALLAH ALVI HASHMI AL QADRI and SHEHZADA E GHOUSE AZAM HAZRAT SYED SHAH MURTUZA HASSANI HUSSAINI QADRI

It was a splendid lecture by SHEHZADA E GHOSE AZAM just before the lecture of SHEHBAZE DECCAN.

*More often this lecture was held in the place where the whole colony is been trapped by wahabis and deobandis. Infact after this splendid lecture most of the people got the right path of their selction and alhamdullillah the nearby EHLE SUNNATUL JAMAH MASJID is quiet more populated than earlier.

*People of that particular colony are willing for the same Splendid (jalsa) once again in order to spread the knowledge of arighteous path (EHLE SUNNATUL JAMAT)

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03rd June 2009.THE JOURNEY TO BIDAR SHAREEF.

People from our colony along with SYED SHAH MINALLAH ALVI in the sight of his father HAZRAT SYED SHAH ASKAR ULLAH ALVI are leaving for BIDAR shareef. On the occasion of URS SHAREEF of sarkar HAZRAT PEER PASHA ALVI AL CHISTI AL QADRI

The come back is of one day and thereby they all return to Hyderabad the next night. I wish and strongly cordially hope the best of their journey and also everything goes good around them.

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===> HAZRAT SYEDINA SARKAR GHO'SE AZAM DASTAGEER (radh'i allahu anh')

2009-05-14T03:40:00.000-07:00

Here in this section you can have a glance over SARKAR SYEDINA ZILLE REHMANI, NOORE AZDANI, SAYYAHE LAAMAKANI, QANDILE NOORANI, SHEIKH ABDUL QADIR JEELANI (r.a.)

First of all i shall let u know the live karamat of Sarkar ghose paak. In the below picture U can see a sparkling area in an arial view from satellite of BAGHDAD that particular area is none other than Mazhaar e paak of GHose paak (subhanallah). Just have a glance.

Sheikh Abdul Qadir Jeelani (RA)

by S. Abul Hasan Ali Nadvi (RA)
SARKAR Abdul Qadir (r.a) was born in Gilan in 470 A. H. He was an Arab by descent, being the tenth descendent of Hasan ibn Ali, but belonged to Iran by migration of his ancestors. He came to Baghdad in 488 A. H. at the age of l8 years. It was perhaps not merely fortuitous that he arrived at Baghdad to acquire education almost at the same time when another reputed teacher, al-Ghazali, was leaving the city in search of truth. Although inclined to penance and cultivation of religious observances from an early age, he addressed himself whole-heartedly to acquire education under the most reputed teachers of the time such as Abul Wafa Ibn Aqeel, Muhammad ibn Hasan al-Baqilllani and Abu Zakariya Tebrezi. Thereafter, he turned to mysticism and was guided in its tenets and practices by Sheikh Abul Khair Hammid ibn Muslim al-Dabbass and Qadi Abu Sa’eed Makhrami, and was allowed by the latter to initiate others in the mystic order of his mentor.
Popular Enthusiasm
After completing his education of religious sciences as well as the training in mystic disciplines, Abdul Qadir began his career as a teacher in the seminary of his teacher Qadi Abu Sa’eed Makhrami. In his sermons which were delivered in the premises of the same institution, there was soon such a rush of people that extensions had to be carried out in the building of the institution. It appeared as if the whole of Baghdad assembled in his congregations. At the same time, he claimed such an attention and deference from the people attending his lectures that even the kings would have envied it. Sheikh Muwaffaq ud-din ibn Qudamah, author of the al-Mughni, records that he had not seen a man more revered for his piety and religious learning than Abdul Qadir. The king, his chief and ministers attended his sermons along with the rank and file and used to sit in a corner without any fanfare. Scholars and jurists rubbed shoulders with the students. The enthusiastic devotion of the people coming to his lectures can be well imagined by the fact that often as many as 400 inkpots were counted, which were brought in to take down the notes of his sermons.
Moral Excellence
Notwithstanding the implicit reverence cherished for Abdul Qadir by the people, he was always modest, humble and unpretentious. He often left his work to attend to the needs of a child, a destitute or a slave girl. Never evading the company of the poor he even washed their clothes or performed similar other personal services for them, yet he never stood up in the honour of any person of the rank or the elite. If the Caliph ever paid a visit to him, the chroniclers of his time report, he deliberately went inside his house so that he might not have to stand up to welcome the king! He used to come out of the house after the Caliph had seated himself. Abdul Qadir never paid back the courtesy call to any vazier or the king.
Those who have seen Abdul Qadir have paid a glowing tribute to his moral excellence and large-heartedness, modesty and hospitality, generosity and goodness of his heart. One of his contemporaries who has had the opportunity of enjoying the company of Abdul Qadir say that he had not seen a man more polite, large-hearted and charitable than Sheikh Abdul Qadir. Despite his erudition and eminence, he respected his elders, met the youngsters with a good grace, always saluted first, bailed the poor courteously with deference but never stood up to welcome the grandees or nobles, nor did he ever pay a visit to any minister or governor.
Another contemporary of Abdul Qadir, Hafiz Abu Abdullah Muhammad ibn Yusuf al-Barzali reports: "His prayers were readily answered. Being extremely tender-hearted, he would burst into "tears (if anything sorrowful or touching was mentioned to him). More often he was to be found immersed in meditation and recollection of God. He was soft-hearted, courteous, cheerful, generous and compassionate. Being the offspring of a noble family, he was also highly reputed for his profound knowledge and piety."
The testimony of Muhi ud-din Abu Abdullah Muhammad ibn Hamid al-Baghdadi, a jurist-scholar of those times runs as follows: “Always disposed to avoid things unseemly and indecorous, he only pressed for the desirable and befitting. He would boil with indignation if the Divine commandments were overstepped but remained listless to the wrongs and ill-treatments to his own person. He would never seek revenge save for the sake of God Almighty, nor send back a beggar without giving him something. If he had nothing to give he would part with the clothes he had been putting on”.
Abdul Qadir took pleasure in feeding the poor and spending freely to meet the needs of the destitute. Ibn al-Najjar reports that Abdul Qadir often used to say: “If I were given treasures of the whole world, I would spend it all on feeding the poor”. Sometimes he said: “It seems that I have a hole in my hands. I cannot keep anything with me. If I had a thousand dinars, I would spend every single shell before the daybreak”. He had given instructions to his servants that as many guests as possible should be invited for the dinner. During the dinner he always sat with the poor and lowly, chatted with his students or enquired about the welfare of those who did not happen to be present there. His behaviour was so affectionate that everyone who met him gained the impression that Abdul Qadir had the highest regard for him. He overlooked the faults of others and if anyone stated something on oath, he readily accepted his statement. He never gave out the secrets of others nor stated anything before others that might put someone to shame.
Reassurance to the Dejected:
The annalists of his time agree that quite a large number of miracles were worked by Abdul Qadir. Sheikh-ul-lslam (Izz ud-din ibn Abdul-Salam and Ibn Taymiyah are of the view that Abdul Qidir was a worker of incessant miracles but his miracle of miracles was filling the heart of the despaired and broken-hearted with faith, hope and enthusiasm. He infused a breath of new life, zeal and self-confidence into countless persons through his powers of speech and the spiritual power of his heart. He was, in truth, a blessing for the world of Islam for he renovated and revived the true content of the faith and tapped the sources of moral and spiritual strength for a religious renaissance. Sheikh Amr al-Kaisani reports that there was hardly a sermon delivered by Abdul Qadir after which a number of Jews and Christians did not embrace Islam, marauders and robbers did not repent for their sins and heretics and apostates did not renounce their mistaken beliefs.
Al- Jubbai relates that Abdul Qadir once told him that he wished to lead the life of a recluse in the wilderness but God had willed that people should derive benefit from him. And, it was a blessing granted unto him that more than five thousand Jews and Christians embraced Islam and about a hundred thousand sinners and criminals repented for their misdeeds on account of him.
Teaching and Missionary Activities:
Gifted with divine grace and illumination, Abdul Qadir was ever conscious of the purification of spirit and rectitude of morals, yet he did not lose sight of the importance of teaching and disseminating the correct doctrines of the faith. Being a follower of the Hanbalite school of Sunni theology, he endeavoured, like his mentor, to root out innovations and deviations from the orthodox faith and practice. Because of his forceful defence of the strict orthodoxy, reports Ibn al-Sam’ani, the traditionist and their followers came to be held in high esteem by the masses.
Abdul Qadir used to take daily a class each of the Quranic exegesis, Traditions and Jurisprudence in which he also explained the differences between various juristic schools of Islam. The classes were held in the morning and evening, while Abdul Qadir listened to the recitation of the Qur’an after the midday prayers and thereafter dictated fatwas on religious or legal questions referred to him. In formulating his answers Abdul Qadir generally followed the Shafe’ite and Hanbalite schools of jurisprudence. His juristic opinions were highly praised by the jurist scholars of Iraq for these provided a striking example of the acuteness of his intellect.
Once the question referred to him was that a man had taken an oath that he would perform a religious observance in a manner that nobody else in the whole world would be able to share the privilege with him but, if he failed to fulfill his undertaking, this would mean an irrevocable separation between him and his wife. The scholars were astounded by the strange oath taken by the man and could not suggest an observance which could be performed by him alone in the whole world. Abdul Qadir, however, replied that the man should be allowed to circumambulate K’aba alone seven times to perform the lesser hajj. Everyone agreed that this was the only authorised religious observance which he could perform alone at a time when no body else would be engaged in the same prayer.
Certitude of Knowledge:
Profound knowledge of the religious lore and meticulous observance of the Traditions of the Holy Prophet, aided by the grace of God, had unveiled the mystries of celestial world to Abdul Qadir, who had reached the stage where discrimination between truth and untruth, divine intuition and demoniacal imposition is born in a man. He had acquired the certitude of knowledge that Shariah of the Last Prophet was perfect and unchangeable, and that any claim made contrary to the divine edict was simply a satanic suggestion. Abdul Qadir himself relates an incident that he once came across. He says : "Once I saw a dazzling light which filled the entire sky. Then a human frame appeared therein and said, 'O Abdul Qadir, I am Lord, thy God. I have made everything prohibited lawful unto thee.' I replied, 'Get away from me, O Devil.' As soon as I uttered these words, the luster in the sky turned into darkness and the human frame began to fizzle out into smoke. Then I heard someone saying, Abdul Qadir, I had misled seventy mystics with this device, but God saved thee on account of thy knowledge and piety.' To this I rejoined, 'No. It was simply a grace of God.' After Abdul Qadir had related the incident someone asked, 'How did you know that it was the Satan.' ‘Since he told me’, replied Abdul Qadir, 'that he had made the things prohibited lawful for me'.
He used to tell his disciples that if any action transgresses the commandments of God, then it is surely an imposition by the Satan. In such cases one should return to the tenets of the Shariah, inculcate an unflinching faith, and firmly reject the temptations of self-indulgence; for, whatever is not permitted by the Shariah is decidedly misleading.
Trust in God
The unfailing and penetrating vision into the Tawhid or Unity of God had conferred upon Abdul Qadir that sublime piety which produces an absolute resignation in the will of God. He explains the state of resignation in these words: “When a man finds himself in a trouble, he first endeavours to get rid of it. If he fails, he seeks the help of others, such as, kings, officials, grandees or the rich, or , physicians in the case of an illness. When this effort also fails him, he turns to God with invocations and praises, and not unoften with tears and lamentations. In other words, he does not look for the assistance of others so long as he can obtain the requisite help from his own self; similarly, he does not implore God if he can get the help from His creatures; and, finally, when he does not get any help from that source too, he surrenders completely to God Almighty. It is only at this stage that man seeks the help of God with prayers and invocations, lamentations and tears but God does not accept his entreaties till he gets tired of these too. Then, being completely dejected and broken-hearted, he is permeated by an illumination of spirit which makes him indifferent to the causes and defects. Now he has a sublimated soul, unconscious of everything save the Divine Being and aware of the true content of Tawhid (Unity); he has now a certitude of knowledge that save God nothing has any power to do or undo a thing; to Him belongs the power to move a thing or keep it stationery, to promote or debase, to benefit or harm, to give life or bring death, to give honour or indignity, or to make affluent or indigent. The man is now like a hall in the hands of a player, or a child in the lap of a nurse, or else a corpse in the hands of those who bathe it; for, these are completely at the mercy of those who possess them. Likewise, the man thus loses his identity in the Will of his Master; immersed in his higher-self he has no comprehension of anything save the acts of his Lord, nor does he witness or hear or think anything else. If he seeks anything, it is the craftsmanship of the Supreme Creator; if he hears, it is His voice; if he comprehends, it is by the knowledge vouchsafed by Him; and if he is enlivened, it is only by His nearness. Thus, in the state of total absorption, he gets peace only through the grace and blessings of God; he detests to depend on anything save his Lord; he surrenders himself completely before the will of God; acquires the knowledge of mystries hidden from the senses through intuition and illumination of heart; and overflows with the gratitude of the Lord for His countless blessings."
Love of Humanity:
The love of humanity, in general, and the affection for the Ummah, in particular, was symptomatic of Abdul Qadir sublimated soul and indicative of his close affinity to the successors of the Prophet. In one of his sermons he delineated the object and the mental states of different types of persons visiting a market. Coming to the last category, he perhaps describes his own feelings in these words: "And there is the fifth man whose heart is filled, when he enters a market, with the awe and reverence of the Almighty to seek His blessings for those present in the market. He becomes oblivious of everything else save his benediction for the people; he remains immersed, from the time of his entry into the market till he comes out of it, in the solemn invocation of divine blessings and in repenting for the sins of those who happen to be there, and thus he hardly gets any time to see what they are selling or buying. His heart bleeds and eyes shed tears over the ingratitude of man while his tongue remains busy in thanking God over what He has bestowed unto his bondsmen”.
The times of Abdul Qadir
Abdul Qadir spent 73 years of his life in Baghdad. When he came to Baghdad, Caliph Mustazhir Billah Abul Abbas (487-512 AH) was the reigning monarch after whom four other Abbasid Caliphs, al-Mustarshid Billah (512-559 AH), al-Rashid Billah (deposed 529 AH), al-Muqtafil Amr Illah (530-555 AH) and al-Mustanjid Billah (555-565 AH) succeeded to the throne one after another.
This was one of the most troublous times of the Abbasid rule when the Caliphs an Saljukid Kings vied with each other for maintaining their supremacy. The former being shorn of their temporal power were prevailed upon, sometimes with their permission but not un-often through coercion, by the Saljukid Kings to accept their domination. This also sometimes engulfed the Islamic world into fratricidal conflicts in which the Muslims shed the blood of one another.
Several such incidents took place during the reign of Caliph al-Mustarshid. He was a brave and wise administrator who won numerous battles but he was finally defeated by the Saljukid King Mas’ud in 529 A. H. Ibn Kathir, giving an account of the Caliph's defeat writes :
"The Sultan (Mas’ud) gained victory and the Caliph (al-Mustarshid) was taken prisoner. Baghdad was ransacked which plunged the city into sorrow. The people dismantled the pulpits of the mosques, gave up attending congregational prayers and women came out lamenting for the Caliph and other captives. The people in other parts of the country followed suit with the result that Malik Sanjar had to ask his nephew to reinstate the Caliph. Mas’ud acted on the advice of his uncle but the Caliph was assassinated by the emissaries of the Batinites while he was on his way back to Baghdad."
These heart-rending incidents were witnessed by Abdul Qadir. He saw the Muslims engaged in internal strife and bloodshed. The ghastliness of these feuds and forays, the cruelty, savagery and treachery of those who engaged in them, and the miseries they inflicted upon their foes for the transitory pleasures of power, position and riches made him extremely sad. It is true that he had nothing to do with these struggles for power; he was, nevertheless, alive to the miseries inflicted on the people and evil effects of the unsettled conditions during his times. Through his sermons, therefore, he endeavoured, with the seriousness of purpose and ardent zeal characteristic of him, to give a call for moral propriety and rectitude of the self: he vividly explained the transitory nature of the world and its fleeting pleasures, the need for coveting the eternal bliss and preparing for the life-to-come, and the importance of evoking faith and correct mental attitude consisting of right conduct in speech, livelihood and ethical behaviour .
Sermons of Abdul Qaidir:
The discourses of Abdul Qadir had a magnetic effect which is still discernible in them. Abdul Qadir is at his best in Futuh ul-Ghaib and al-Fatah al-Rabbani. In describing the love and unity of the Divine Being he appears to be inspired by higher sources. The reader can still find the spirit of sincerity and enthusiasm running through these sermons.
Following in the footsteps of the Prophet, his successors and the illuminated saints of the old, Abdul Qadir touched on the current problems of his days, analysed the reasons for the miseries and maladies of the people and provided answers to their doubts and deficiencies. Along with this, the tremendous sincerity and earnest zeal for the welfare of the people fired his haranguing with a frenzy of enthusiasm and magnetic effect capable of pulling the strings of the heart.
Unity or the Divine Being:
The forces of worldliness had become so strong during Abdul Qadir's time that the entire social and economic life of the community appeared to be woven into the context of political situation then obtaining; people had developed a tendency of depending upon the kings and nobles for realisation of their worldly ends and had begun to treat them as ultimate dispensers of benefits and harms. In order to counteract this mistaken tendency of the people, he says in one of his sermons :
"This entire creation is like a man who has been imprisoned and chained by a king whose dominions are vast and countenance awesome. The prisoner has been hanged from a pine tree beneath which overflows a river, wide and deep. "The king is seated on an elevated chair having arrows and bows, javelins and spears by his side. He hits the captive with whatever weapon he desires. Now, would it be prudent for anyone witnessing the scene to divert his attention from the king and expect harm or favour from the captive instead of the king? Would not such a man be deemed a fool or even mad? Oh God, I seek thy refuge from blindness after having being given eyes, from being cast off after getting near Thee, from regression after being promoted to Thy favour, from being misled after obtaining Thy guidance and from apostasy after having been granted faith."
In another sermon he asks to instill the love of God to the exclusion of everything else besides Him.
"Keep your eyes fixed on Him who is looking at you; keep yourself before One who keeps Himself before you; love Him who loves you; hark unto Him who calls you; seek help from Him who can save you, take you out of the darkness of ignorance, cleanse you of the impurity of your soul, and redeem you from the baser-self and misleading temptations, despair and timidity. Your earthly desires are like your foolish friends who keep you off the righteous path and deprive you of the things, pleasing and desirable. How long would you remain slaves of your desires, temptations, greed, pride, in short, this transitory world? How long would you remain forgetful of the Hereafter and of your Creator, the Fashioner of everything, the First and the Last, the Manifest and the Hidden; everything is couched within His grasp from which emanates the love within your heart, the peace and solace, blessings and favours?" Again, he throws light on the same topic in another lecture :
"The entire creation is helpless. Nothing can do good or harm to you. It is only God who lets a thing be done by you, or, in other words, the will of God finds expression through you or somebody else. God has already destined whatever is to happen to you; whether it be beneficial or harmful; and, the destiny cannot be changed. Those who are faithful and virtuous set an example unto other creations. There are a few among these who have so purified their heart that their interior and exterior selves have become one; even if they have riches, their desire never seethe with the worldly attachments. Verily, only those are courageous, valiant and powerful who have purified their hearts and attained this stage of illumination. Unto these alone belongs the kingdom of Heaven and Earth for they have cleansed their heart of everything save God; they are like a soldier who guards the door of his heart, with the sabre of Tawhid (Unity) and the Shariah in his hand, to bar the entry of all creations to a place reserved for the Creator. Since they have attuned their hearts to the ultimate source of power, the Shariah beautifies their exterior while Tawhid and the wisdom of God's knowledge decorate their interior."
Explaining what is meant by the false objects of worship, he says:
"You put your trust in your own self, in others, in your wealth, in your rites and customs, in your trade and business, or in your rulers; but, in whatever object you place your reliance, it becomes, to say the truth, your object of worship. If you fear someone, or expect harm or favour from him or else deem him as an intercessor with God, then he is the object of worship for you."
On another occasion, Abdul Qadir vividly described the jealousy and pride of God and His abhorrence of all associates, as also the wisdom lying behind the loss of the things adored and loved by man.
"You often complain, as you would ever do, that you have to suffer the loss of whatever you set your affections on. The object of your fancy, if it is a human being, either separates or dies. If it is wealth that you care for, you incur losses or are deprived of it. Then, should I tell you, that God is in love with you, and He is jealous too! He has created you for Himself but you want to be enraptured by others! Have you not heard what God has said: He holds them dear who love Him, 'and also, I created the jinn and humankind only that they might worship Me. And, are you not aware of what the Prophet once said: When God loves anyone; He places him in trouble but if he puts up with it with endurance and forbearance, God then sets him apart for Himself. Requested to elucidate what he meant by 'setting apart of a man', the Prophet replied: God deprives him of his possessions and progeny. This is so because it is natural for a man to love his off-springs and possessions and thus his love which should have been for God alone is divided between the Creator and the created, between the Eternal and the finite.
"God is, however, extremely Proud and Mighty and therefore He destroys whatever threatens to become an associate in the love for Him. It is only then that the heart of the man whom He loves gets attuned to Him. And, then, this man can claim to enjoy the distinction of what has been described thus by God: He holds them dear who love Him. It is the stage when the heart of the man is cleansed of all idols and associates (of God) such as the off-springs, riches, pleasures and desires. It has now no yearnings, no longings left worldly or otherwise, not even those relating to piety and miraculous powers, stations and states, nearness and remoteness; the heart becomes a bottomless vessel in which nothing can be kept. God Almighty being extremely Proud and Jealous makes the heart of His beloved incapable of nourishing any other desire; He shrouds the heart of His devotee with His awe and a gasp of admiration, and guards it with His Glory and Might so that nothing can get inside this heart; nor can the possessions and riches, family and progeny, friends and relations, piety and miraculous powers do any harm to it. None of these finds a place in the heart of such a man nor, then, God remains, jealous of them. Whatever is granted thereafter to this man is a gift or reward from his God so that he may be of help to those who are around him or visit him”.
Refuge of the Broken-hearted:
The Muslim society in the time of Abdul Qadir could broadly be divided into two classes. The first of these comprised the men of substance who were deficient in faith arid virtuous behaviour. As against this, there was another class, poverty- stricken and down-trodden, but endowed with faith and a spirit of righteousness, moral strength and uprightness. These people, sometimes, feeling disconcerted and broken-hearted, viewed the affluent with jealousy and mistrust, and regarded themselves as deprived and discarded. Abdul Qadir holds out hope and cheer to these people in one of his sermons. He says:
"O empty-handed beggarly fellows, the world would appear to be at logger-heads with you; you are barefooted, unclothed and unfed, broken-hearted and ill-starred, evicted from every place and deprived of your longings and fancies. But do not say that God has reduced you to poverty, turned the world against you, abandoned, maligned or persecuted you, did not assign the portion of earthly pleasures due to you, or did not bestow honour and fame upon you. Nor is it proper for you to complain that God has granted his favours to others, made them reputed and honoured, although they belong to the same faith as you do and are the progeny of Adam and Eve like you.
"It is really so because you are like a fertile land on which God is sending down the rains consisting of endurance and resignation, conviction and faith, knowledge and grace. The tree of your faith is taking roots, sprouting forth its branches, its shade closing over you, pushing out new shoots and fruits, getting higher and bigger without your providing any fertilizer to it. God Almighty knows what you really need. He has, therefore, assigned a befitting place for you in the Hereafter. He has made you a lord in the life-to-come where His bounties are countless, inconceivable and unheard of. As God has said, nobody knows what delights have been stored for your eyes in the Paradise. This shall be your recompense for the faithful performance of what has been enjoined unto you, and your endurance, resignation and submission to the will of God.
"As for those who have been well-afforded in this world, they have been placed in easy circumstances for they are like a barren land, rocky and sandy, which neither stores nor absorbs the rains, and it is difficult to implant the tree of faith in it. It has, therefore, to be provided with fertilizers so that the weak saplings of their faith may get nourishment and push out the shoots of righteous action. Thus, if the wealth, honour and fame are taken away from them, the tree of their faith shall waste away and its leaves and fruits shall wither although God intends to make it strong. Therefore, my poor brethren, you ought to know that the faith of the wealthy does not have deeper roots, it lacks that strength which has been endowed to you, and it needs the riches and earthly prizes for its nourishment. If these gifts were to be taken away from them, their faith will give place to blasphemy and they shall join the ranks of infidels, apostates and hypocrites, unless, of course, God bestows on them spiritual light and illumination, endurance and resignation to strengthen their faith”.
Worldly Pleasures:
Abdul Qadir did not preach asceticism nor did he exhort to give up the worldly possessions. What he emphasised upon in his sermons was that these should be made use of by a man to the extent he needs them but he should never allow himself to become a slave of his desires and temptations, nor should he hold the earthly gifts dear to his heart. Explaining the purport of the Tradition which runs: Verily, the world has been created for you, and you have been created for the Hereafter, he says:
"Do not try to obtain your share of the worldly gifts in a way that you have to keep standing before it like a beggar. You ought to be like a sovereign who keeps himself seated while the gifts are presented before him. This world acclaims those who stand and wait at the door of God Almighty but it demeans those who wait upon it. Therefore, get your share of the worldly benefits without demeaning yourself or compromising your dignity, and this is what Allah expects of you”.
In another sermon he says: "It is perfectly lawful to lay hands on the world and its gifts, to possess it or even to accumulate it for a commendable purpose, but it is forbidden to set your heart upon it. You may allow it to stand at the door of your heart but it is prohibited to allow it to get inside the door, for it shall not bring any honour to you”.
Critique of the kings
Abdul Qadir did not sermonize and admonish the populace alone; he fearlessly performed the duty made incumbent by the Shariah i.e., of enjoining the right and forbidding the wrong; and whenever he considered it necessary, he publicly denounced the actions and policies of the kings, nobles, and officials. He bitterly criticized the faults of the great ones without the slightest consideration of their power or position. Hafiz 'lmad ud-dln ibn Kathir, a historian of his time, has made a mention of it in these words: " He admonished all - the caliphs, vaziers, kings, jurists, elite and the laity - to adopt the righteous course and to forsake the things forbidden. He openly criticized, un- sparingly, everyone to his face in his discourses. "He used to denounce the authorities sternly if any tyrant was appointed to a public office by them. He never cared for anyone if he saw the commands of God being overstepped."
Ibn Kathir writes that when Caliph al-Muqtafi l’Amr Illah appointed Abul Wafa' Yahya, a man notorious for his cruelty, as a Qadi, Abdul Qadir admonished the Caliph in these words: "You have appointed a man notorious as the 'Most Tyrant' to rule over the Muslims. What would your answer be tomorrow on the Day of Judgment, before the Lord of the Worlds, the Most Merciful?".
Ibn Kathlr further says that when the Caliph came to know of the admonition of Abdul Qadir he burst into tears and immediately dismissed Abul Wafa' Yahya from the office.
Abdul Qadir also vigorously condemned this-worldliness of those scholars, jurists and saints who were prepared to accept an office or to act as entourages of the rulers. He held this class responsible for the waywardness of the kings and ruling chiefs. In one of his addresses he rebuked these elements thus: "Ah, you are the fellows who have misused your knowledge and wisdom. What have you to do with your predecessors? You are enemies of God and His Apostle, you are no less than the robbers, tyrants arid hypocrites!
How long will you persist in your pious fraud? How long will you continue to don this shroud of assumed piety for the sake of your kings and rulers? How long will you remain a slave of power and position, passions and desires? Verily, you and most of your kings are tyrants and traitors unto God and His bondsmen, O' God, our Lord, either degrade these transgressors and humiliate them or make them repent for their sins; either mortify the tyrants and efface them from Thy earth or let them mend their ways."
On another occasion he addressed a religious scholar in these words: "Are you not ashamed that your avarice has forced you to serve these tyrants and crave for the emoluments declared unlawful and prohibited by the Shariah? How long shall you hold on to your mean pursuits? The kingdom of the rulers to whom you are playing a second fiddle shall shortly be no more and then you shall be presented before God Almighty, Who is Eternal, Omnipotent."

Concern for Moral Rectitude
Extremely solicitous of eradicating the moral laxity and viciousness produced by ever increasing opulence, luxury and indolence in the metropolis of Islam, Abdul Qadir sometimes came out with the most severe criticism of the then society giving expression to his heartfelt misery over the sinful ways of the people. This was the impassioned appeal made by Abdul Qadir in one of his sermons: "The edifice of Faith built by the Apostle of God is being demolished, brick by brick, and now it is about to fall to pieces. Come, O' mankind, to rebuild what has been dismantled and renovate what has been laid waste. Until this task is completed, we have to work jointly as a team. Come to my aid, O' Sun, O' Moon and O' Stars."
Again, in another sermon he says: "Islam is shedding tears. Its wail of woe is on account of the blasphemous hypocrites and innovators who are practising a pious fraud by attributing things that do not belong to Islam. "Look at your predecessors. They lived like you but enjoined the right and prohibited the wrong. But you have forgotten them altogether so soon after their death!
"Do you not know that even dog is faithful to his master? He guards his fields and the cattle, is pleased to see his master although he does not get more than a few crumbs in the evening. You are favoured with the bounties of God but, quite the other way, you are neither thankful to Him nor you dutifully perform the task assigned to you. Instead, what you do is to break His commands and transgress the limits of the Shariah”!

Reform and Renovation
The impressive sermons of Abdul Qadir were a source of inspiration to innumerable persons in Baghdad. These enabled thousands to offer earnest repentance for their sins but in order to build up a movement aiming at a widespread and permanent reform of the social, moral and spiritual life of the people, it was necessary to find out a way whereby more durable relations could be fostered between the mentor and the disciples and, a t the same time, arrangements could also be made for the religious education and training of the latter. As it 'were, the discourses did not provide a permanent link between the speaker and the audience. People came to these meetings, listened to the sermons and left to come back again or not, at their sweet will. Many of them persisted in the way they had been treading along without paying any heed to the call of the reformer to purify their souls and to rectify their moral behayiour.
Religion serminaries and educational institutions too did not provide an answer to the problem because of the vast population of Muslims and the mundane pre-occupations of the people. The problem of making arrangements for a continued and concerted tenets and practices, and infusing a breath of new life in the vast numbers spread over far off lands defied a solution in the absence of a truly Islamic State. The foremost business or rather the end of the Caliphate was, in the words of Caliph Umar ibn Abdul Aziz (RA), to guide the people in moral rectitude rather than to collect revenues for the conduct of administration. The then Muslim states were, however, not only indifferent to this fundamental objective but were also extremely allergic to any movement or supremacy. Thus, these governments being suspicious of all efforts made for the resurgence of Islamic spirit, and erroneously taking these as movements designed to build up political leadership, lost no time in crushing them.
In these circumstances there was no way Ieft to revivify the religious, spirit and fill the people with an enthusiasm, zeal and self-confidence for reintroduction of the precepts of religion in their daily life. The only alternative left was to call upon the people to take an oath of allegiance for the purpose. Following in the foot steps of the Apostle of God, it had become necessary that a guide of spiritual and moral excellence should obtain an oath, or the ba’it, as it is called, from the people willing to offer sincere penitence and undertaking to lead a virtuous life in future in accordance with the directions of their mentor. If placing oneself under the instruction of an inspired guide meant that he was fairly started upon in his journey to the end of purification of spirit and moral rectitude; the oath of allegiance enjoined a much more onerous responsibility on the mentor himself. The guide or the spiritual teacher had to lead the wandering soul of the disciple taking the ba’it, stage by stage, from cleansing of his spiritual impurities, renouncing the love of worldly temptations and desires, wealth and honour, infusing an spirit of moral uprightness and correct ethical behaviour, following the teachings contained in the Qur’an and the Traditions, to the illumination of the pupil's soul. This was, in truth, what the ba’it meant and by which the inspired souls tried to infuse into their disciples, through preaching and personal example, loving care and unalloyed sincerity, an inner vitality of spirit and strength of moral integrity. As the experience shows, the reformers and renovators of faith did succeed in revivifying the true faith and tapping new sources of popular strength in their own times, through this tried and infallible method which just copied the procedure and technique followed by the Prophet of Islam. Innumerable persons have been provided with an opportunity of not only adopting a virtuous life through this method but have also been led to attain even the stage of "Divine Acquaintance" and "Love" by the inspired guides and teachers, of whom the mentor par excellence was Sheikh Muhi ud-din Abdul Qadir Jilani. The history of peoples subscribing to the faith of Islam will bear a witness that no guide with an illuminated soul had been more successful than Abdul Qadir in bringing about a revival and resurgence of the true Islamic spirit. At the same time, the method followed by him is still the easiest and most effective way of filling the people with faith and enthusiasm aiming at the reformation of their lives in accordance with the tenets of Islam.
A few divines and mystics had employed the method of ba’it, as the annalists report, before Abdul Qadir but none had achieved the success as he did. With his profound knowledge, intellectual gifts, charming and loving personality and spiritual excellence he renovated the system of ba’it and founded a new mystic order known as the Qadiriyah. Abdul Qadir elaborated and systematised the mystic practices, made these more wide-based and developed to make them more harmonious with the tenets of the Shariah. Countless people were guided through this path of self- discipline, devotion to God and virtuous living during the life time of Abdul Qadir, and after him, his disciples propagated the Qadiriyah order in almost every Islamic country. The branches of the order were founded in Yaman, Hadhramaut, India and Indonesia and in the countries of Africa where it helped innumerable people to come back to the path of loyalty and obedience to God and His Apostle. Abdul Qadir and his disciples were also successful in converting a considerable number of non-Muslims to Islam.

Influence of Abdul Qadir
The moral and spiritual excellence of Abdul Qadir, his unflinching devotion to God, the efficacy of his sermons, the inspiring and regenerating influence exercised by him over the people in his own time and the upright character and moral rectitude of those who have had an opportunity to be instructed by him, mark him as one of the most eminent men of God born in Islam. He was not only a worker of incessant miracles, as the chroniclers of his time report, but his miracle of miracles lay in his inspiring and impressive teachings which made thousands to turn away from the lust of power and wealth and to inculcate the true spirit of faith through self-correction and purification of the soul. In short, his was a striking example of the innate power of Islam to produce a true spirit of religion, love of God and moral righteousness in an age of crass materialism.

Death of Abdul Qadir
Abdul Qadir died at the age of 90, in 561 A.H. An account of the death of Abdul Qadir has been preserved by his son, Sharaf ud-dln Isa. Thus he writes: "During his last illness, Abdul Wahab (brother of Sharafud-dln) requested Sheikh Abdut Qadir to give him some advice which he could follow after his death. The Sheikh replied: 'Inculcate a deep consciousness of the sublimity and grandeur of God. Fear not anyone nor cherish a desire for benefit from anybody save God. Entrust all of your needs to Him and then have confidence in Him. Whatever you need, place it before God with a conviction in the prospect of its fulfilment. Keep yourself constantly occupied with Tawhid, the Unity of God, on which there is a consensus; for, when the heart is filled with awe, love and respect for Him, nothing can escape it or get out of it.' Thereafter he asked his sons to clear out saying: 'You find me here with yourself but I am really with others. Make room for the angels who are here besides me. You ought to be courteous and pay homage to them. I find the blessings from God descending here for which you should leave ample space.' He saluted from time to time some invisible beings for a day and a night. He would say: 'May the peace and blessings of God be upon you. May God pardon you and me and accept our repentance. Come, in the name of God Almighty, and do not go back'."
Once he said: "Woe be unto you. I care not a whit for anything, neither for the Angel of Death or any other angel. My God has bestowed blessings on me far in excess of you.
"In the night the Sheikh died he gave a loud cry. He lifted and stretched his hand several times. Thereafter, he addressed his sons, Abdur Razzaq and Musa, saying: 'May God have peace and blessings on you. Pay attention to God and grasp His attributes.' Then he said: 'I am just coming to you. Be more kind to me,' He remained unconscious for a while after that. On regaining consciousness he exclaimed: 'There is as much difference between you and me as between the heavens and the earth. Don't think of me like anybody else.' When Abdul Aziz, one of his sons, asked about his illness, he replied: 'Don't ask me anything. I am immersed in the gnosis of God Almighty.' In reply to another question asked by Abdul Aziz his reply was: 'No body knows my illness, nor can anyone diagnose it, neither the jinn, nor men, nor angels. The command of God never supersedes His knowledge; the order changes but not His knowledge; God may override His command by another one, but never what is contained in His knowledge. He obliterates or preserves whatever He desires; He is the final Authority above whom there is none; unlike a human being who has to render an account for his actions, God is Omnipotent. Now I know the secrets of His attributes; they are what they are.'
"One of his sons, Abdul Jabbar asked him if he had any pain. The Sheikh replied to him: 'I have pain in my entire body except my heart which is attuned to God.' Then in his last moments he said: 'I seek the help of God Almighty save whom there is no other God; Glorified is He, the Most High; He is Ever-Living, for death seizeth Him not; Praise be unto Him for He is the Exalted, the Mighty; He exercises His power through the death of his creations. I bear witness that there is no God save Allah and that Muhammad is the Apostle of God,' His son Musa relates that he tried to say 'Ta’azzaza' i. e. 'Exalted and Dominant is He' but he was not able to pronounce it correctly. He tried again and again till he pronounced the word correctly. Thereafter, he said thrice; Allah, Allah, Allah,' his voice failed thereafter, the tongue having been fixed up in the palate, his soul departed from the body.”
Abdul Qadir left quite a large number of pious and saintly disciples who continued to disseminate his message and fight this-worldliness and its vices like opulence and luxury, fame and power.

==>~~ Lyrics > ASHAARS

2009-05-12T19:33:00.000-07:00

Mostly i will post Stanzas over here.. so that u can enjoy every bit of your love effection quite which is unrevealed 2wards our beloved prophet SARKAAR e MADEENA RAAHATE QALB O SEENA (salla alla hu alayhi wa'aalihi wasallam) and every awliya allah mostly respected Peer and PEER A NE PEER

THIS SECTION IS STRICTLY PROHIBITED TO WAHABIS NOT ONLY THIS SECTION BUT THE ENTIRE SITE :)
for them the following is much and most suitable

>Teri Harkatuan Pe Najdi Mujhe Kyun Na Khaar Aae
Ya Ghouse Sun Ke Tujh Ko Fauran Bukhaar Aae
>Khaate Hain Sunni Halwa Sarkaar Ke Karam Se
Dekho To Najdiyaun Ko Kawwaun Pe Pyaar Aae
>Sar Par Hai Unke Basta Hataun Me Unke Lauta
Lagta Hai Jaise Koee Chora Chamaar Aae
>Tu Dev Ka Hai Banda Tu Hai Zaleel Ganda
Le Pahen Teri Khatir Jootaun Ke Haar Aae
>Najdi Ke Ganje Sar Par Ek Zor Daar Tahappad
Jaldi Laga Laga Kar Har Ek Yaar Aae
>Meelad Aur Niyazein Hoti Hai Aur Hongi
Tujhse Khabees Najdi Kitne Hazaar Aae
>Sar Par Hai Kala Teeka Ae Hamza In Najdiyon Ke
Lagta Hai Jaise Mandir Me Aarti Utaar Aae.
Maslake Aala Hazrat Zindabad!!!Faizan-e- Huzoor Mufti-e-Aazam Zindabad!!!Huzoor Tajush Sharia Zindabad!!!Ishq Mohabbat-Ishq Mohabbat Aala Hazrat Aala Hazrat!!!
"Waadi Raza Ki Kohe Himaalaa Raza ka hai
Jis Samt dekhiye Wo Ilaaqa Raza ka Hai"

{For more ALA HAZRAT BOOKS go to ...}
http://www.razanw.org/

"
Jissay Mil Gayaa , Kamli Waale Ka Daaman,

Ussay Do Jahaan ka, khazaana Milaa Hay.

Bhalaa Baag-e-Jannat Ko, Wo kyaa karay ga,

Madina may jis ko, thikaana millaa hay."

"Arz-O-Sama Banay Hain Issi Noor Ke Tufail
Taaray Chamak Rahay Hain Issi Noor Ke Tufail
Gulshan Haray Bharay Hain Issi Noor Ke Tufail
Jahan Sajay Hain Issi Noor Ke Tufail"

"
Tumhee Farsh Say Arsh Par Jaanay Waalay,

aur tumhee naymathay rab say dilwaanay waalay,

teray aagay sab haath paylaanay waalay,

chamak tujh say paathay hay sab paanay waalay,

mayra dil bhi chamka day chamkaanay waalay."

" Ya ghouse mureedon se bhara hai yeh zamana tera
machal jata hun jab yeh duniya kehti hai... ya ghouse yeh bhi nikla deewana tera " (my own)

"naar e dozaq se bachayega sahara ghose e azam ka

le chale ga jannat mein ek adna ishara ghouse e azam ka"

"ghous e azam simdani door karo pareshani..

madad ko pahuncho ya peeraan yaa sadaat e rasool allah "

"
RAZA SE JALOGE TO JAL JAOGE
RAZA SE MILOGE TO KHIL JAOGE
YE HAI ALAHAZRAT KI AZMAT KA SIKKA
JO CHALTA RAHEGA KHANAKTE KHANAKTE!"

"YEh adaaye dastageeri koi mere dil se poochey

wahi aagaye madad ko.. maine jab jahan pukara "

"Ya ghose azam bamane besaro samaan madadey

qibla e deen madadey kaaba e eemaan madadey "

==>~Lineage Noesis & Photo Gallery ~~

2009-05-12T19:06:00.000-07:00

Here you shall find photo of mazhaars of Awliya allahs and sort of quite information related to mostly silsila-e-shuttaria. We hope on seeing them your true Islam egress out of your soul,you remain on the same path where you are... and you achieve everything urged in your lives...

The Noble spiritual lineage (Silsila) of this order is an un-interrupted chain of divine energies flowing through selected enlightened soul.

Hazrat Bayazid Bustami

Shattari orders traces its origin to well known Sufi saint Hazrat Bayazid Bustami from Persia also known as Abu Yazid Bustami or Tayfur Abu Bustami. (804-874 CE). (15^th Shaban 216 Hizri) (One of the 14 Sufi Khanwaad -e– Tayfuriya is founded by him)

One of his beautiful quotes is translated as follows. “I sloughed off my self as a snake sloughs off its skin. Then I looked into myself and saw that I am He”

Hazrat Bayazid Bustami

Shattari order (silsila) was introduced in India by Hazrat Abdullah Shattar Mast (d. 1472). He was great grandson (fifth generation) of Hazrat Shahbuddin Suharwardiya (Founder of Suharwardiya Khaanwad) and seventh lineage disciple to Hazrat Bayazid Bustami. He was honored with Khilafat (Spiritual Deputyhood) from all of the 14 Sufi orders (Khanwaads or Gharaanaas).

Ghouse Gwaliori Shattari

Ghouse Gwaliori Shattari (d 1562). (14^th Ramadan 970 hijri) It is commonly believed that this celebrated great saint had Afghan origin. Hereditarily, he belonged to the noble family. He was a son of Sayyid Hazir al-din (misspelled Khatir al-Din) Bayazid son of Khawajah Farid al-Attar son of Sima Wasil son of Ahmad al-Sadiq son Najibuddin Taqiyuddin son of Nur Allah Abu Bakr al-Ajli son of Ismail son of Ja'far al-Sadiq son of Muhammad al-Baqir son of Zayn al-Abidin son of Husayn son of Ali ibn Abi Talib.

Shah Sultan Haji Hameed Mohammed Ghouse Gwaliori Shattari

Royals like Babur, Humayun, and Akbar held him in very high esteem. He was a pioneer in adapting ancient Indian yogic practices and meditative techniques in folds of Sufism and was instrumental in promoting secular values in lives of royals and commoners around him. He authored many books such as Jawahar-e-Khamsa, Bahrul Hayat, Aurad-e-Ghosia, Risala-e-Mehraajiya, Jamaya, Kabid Makhajan, Kanjul Vahida, etc.

He earned extra-ordinary Spiritual and super natural powers spending 13 years in solitude of forest (jungle of chinaar) surviving with eating leaves from tress and devoted all his life in quest of the ultimate truth, in deep meditation and continues remembrance of GOD.

The spiritual formulas (Naqsh / Taaveez) innovated by him are still source of relief and blessings (Faiz) to one and all. Aasmaa-e-gousia is one such recitation (wird) which is has provided relief to all those who use it in times of difficulties. It has been experienced that recitation of this name `Yaa Mohammed Ghouse Gwaliori’ itself is cure to all kinds of physical, mental and spiritual diseases. And is a special help to wayfarer on shattari path to attain enlightment.

His famous claim of experiencing the mystical journey `mehraaj’ thrice brought him trouble from extremist Islamic fronts to which he remained immune. Angered with this, Prominent and learned mufti of that time Hazrat Shah Wajihuudin Gujrati (Ahmedabad) came to issue fatwah against this claim but after witnessing his spiritual station (maqaam), surrendered and become a worthy disciple of Mohammed Ghouse gwaliori. Legendary famous singer Hazrat Tansen was orphaned at young age. He grew up under care and spiritual influence of Hazrat Mohammed Gouse and became greatest singer of all time. He was also one of the Khalifa (spiritual deputy) of Hazrat Mohammed Ghouse.

His magnificent tomb, dating from c.1565 is the most famous Muslim monument in Gwalior, renowned for its beautiful perforated stone screen (jalis), which forms around the verandah surrounding the tomb’s central chamber. Each Jali is designed in unique beautiful pattern. The tomb is square stone building with a large central dome, which was originally covered with blue tiles, and hexagonal corner towers crowned by chhatris. (Pavilions).

Mazaar Sharif of Mohammed Ghause Gwaliori – Gwalior, M.P., INDIA

Al-Jawahir al-Khams from a private manuscript collection

Next to follow in this noble Lineage were each great in their own right and were instrumental in propagating Shattari values through the generations.

Hazrat Shah Wajihuudin Gujrati Husaini Kadri Shattari

Hazrat Shah Wajihuudin Gujrati Husaini Kadri Shattari (Ahmadabad) (d. 1590) (28^th moharram 998 hijri) Also known with the title `Haider Ali Saani’. He was born in place called `Champaner’ an ancient city of Eastern Gujarat. He latter moved to Ahmadabad where he received and latter imparted Knowledge in Islamic studies. He became a prominent scholar of his times and became a Mufti. Royals of that time came to him for opinion (Fatwa) on complex religious issues. Fatwa of Hazrat Mohammed Gouse Gwaliori was also referred to him by Moghal ruler of that time, Sultan Mehmood. We have already discussed how he got influenced by Mohammed ghouse Gwaliori in the above passage. He lived a simple life and always kept humble profile. He used to share whatever came to him with the poor and the needy.

His beautiful shrine was built by one of his follower, Nawab murtuza Khan in Khanpura, Ahmadabad. In vicinity of this shrine there is small water well around 2 feet deep. This well water is gushing out for generations from unknown source. Followers have faith that this water has miraculous properties blessed by Haider Ali Saani and is used by them for medicinal and spiritual advantages.

Exterior view of mazaar sharif – Wajihuddin Gujrati - Ahmadabad

Interior view of mazaar sharif – Wajihuddin Guajarati - Ahmadabad

Hazrat Shah Abdullah Husaini Kadri Shattari

Hazrat Shah Abdullah Husaini Kadri Shattari (d. 1609) (5^th Moharram 1017 hijri)(Ahmadabad) received Khilafat from Hazrat Wajiuddin Guajarati and carried the Shattari traditions and illuminated the generations to come with the Sufi Shattari message. His Shrine is located inside the beautiful Shrine structure of Hazrat Shah Wajiuddin Guajarati in Khanpura, Ahmadabad.

Interior view of mazaar sharif – Hazrat Shah Abdullah Husaini - Ahmedabad

Hazrat Sayyed Shah Moulana Qutub-ul-Aktaab Haashim Peer Dastageer Husaini Kadri Shattari

Hazrat Sayyed Shah Moulana Qutub-ul-Aktaab Haashim Peer Dastageer Husaini Kadri Shattari (Bijapur, Karnataka) (7^th Ramadan)

Hazrat Hashimpeer Datageer who represents the glorious traditions of Qadri and Shattari Sufi orders came to bijapur on specific instructions from the holy prophet of Islam. He was born and brought up in a highly scholastic atmosphere particularly under influence of Hazrat Sayyedna Vajiuddin Gujarati, popularly known as Haider Ali Saani.

It was rule of Ibrahim Adil Shah II when Hazrat Hashimpeer arrived in Bijapur. During his stay in Bijapur he influenced the rulers of Bijapur to give up their un-Islamic and heretic practices.

The world famous monument of Gol Gumbad is located near shrine of Hazrat Hashimpeer owes its completion to the 10 years of life which Hazrat Hasshimpeer granted to his disciple Sultan Mohammed Adil Shah.

Hazrat Sayyed Shah Moulana Qutub-ul-Aktaab Haashim Peer Dastageer

==> "SHEHR-e-DARU'ZZAFAR" HAZRAT MINALLAH ALVI SHATTARI AL HASHMI AL QADRI (r.a.)

2009-05-12T04:32:00.000-07:00

SHEHR E DARUZZAFAR, SHEHZADA E HASHIM PEER DASTAGEER HAZRAT SYEDINA ABDUL BARI ALVI SHUTTARI AL HASHMI AL QADRI (the maternal grandfather of my peer o murshid and my dada peer > even the peer o murshid of my peer <)

"THE TITLE OF "SHEHR E DARUZZAFAR" IS BEING GIFTED TO MY PEER O MURSHID AND THE ELDER BROTHER ALONG WITH WHEN KHILAFAT WAS ATTAINED TO THEM."

SHEHR-e-DARUZZAFAR HAZRAT SYED SHAH SUMAIR ULLAH ALVI SHUTTARI AL HASHMI AL QADRI & HAZRATSYED SHAH MINALLAH ALVI SHATTARI AL HASHMI AL QADRI

They're known to be the prince of HAZRAT SARKAR HASHIM PEER DASTAGIRH.

Their lineage steps back to ZAFAR UL MULK QUTUBUL AKTAB SYED SHAH HAZRAT ABDUL MALIK AL ALVI AL CHISTI AL QADRI through paternal side and on the other hand HAZRAT SYEDINA SARKAR HASHIM PEER DASTAGIR through maternal side.
Our khaanqa' shareef is in Bijapur and Urs shareef is famed in the month of Ramadan.

SYED SHAH SUMAIR ULLAH ALVI :

He is the eldest grandson of SARKAR HASHAM PEER DASTAGEER , the elder brother of SYED SHAH MINALLAH ALVI. As his nature is very calm and polite he dont lecture more times (very rare). U can have a glance of HAZRAT in the below picture .

and in this below picture he is very effectively attentive to the mehfil.

HAZRAT SYED SHAH MINALLAH ALVI SHUTTARI AL HASHMI :

He is the youngest grandson of SARKAR HASHIM PEER DASTAGEER the youngest son of HAZRAT SYED SHAH MINALLAH ALVI and also he is my peer o murshid. Mostly in this section u can find about him.

------------------------------------------------------------------------------------------->----------------------

In the below picture you can see Him speaking fine on the theme Sabr[patience]

Fortunately U can have glance on my SYED SHAH MINALLAH ALVI speech which i took during his lecture full of golden words.

A FINE SPEECH ON SABR [patience]

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SIMA e HADEES part 2 (masjide Osmania ) On sunday The 17th of
may 2009.

"DURING A SPEECH in Masjid e OSmania (SIma e hadees part 2 )"

"SYED SHAH MINALLAH ALVI lecturing to muslim brothers on SABR (patience) " The mehfil alhamdullillah was so exciting like there were huge amount of people infact more than expected and there by it resulted in excellent interest of hazrat in speech.

THE LECTURE WAS REGARDING "patience" as this topic is being continued since 1 month and yet its as interesting as such like it needs to be continued more and more.

"Patience " is as such one needs to adopt . and still more u can hear in the Below VIDEO OF SPEECH

Resplendant Speech on SABR (patience ) once again in masjid e osmania.

Description :The night started with qir'aat of Qur'aan e paak by some muslim brother from their colony over there and continued by Naat e paak by ME and after reciting naat e paak i had spoken few words on EATING SUNNAT of AAQA alayhissalaam and thereby it was SYED SHAH MINALLAH ALVI to speak his golden words ahead and make that mehfil more and more exciting.. HAVE A LOOK AT IT !

=============================================================

On Friday the 29th of may SIMA E HADEETH.

We celebrated getting off the mantle on occasion of URS SHAREEF OF SARKAR PEER PASHA ALVI AL CHISHTI AL QADRI which is going to be held on 3rd june in BIDAR shareef. The mantle is conveyed from HYDERABAD to dress up it on the Mazhaar shareef of the sarkar .

On behalf of this occasion with the wishings of SYED SHAH MINALLAH ALVI there was a beautiful,splendid and fantastic MEHFIL E NAAT of around 1 hour after the speech of my peer o murshid.Those naaths were recited by one of the most wanted NAAT KHAN of hyderabad MOHAMMAD HAJI RAZVI he not only created the excitement in the people but also made my peer o murshid so much pleased with the wordings of naaths by his resplendent voice.

After the salaat o salaam there after SYED SHAH SUMAIR ULLAH ALVI made every one, who were present at that time, to place the mantle of their heads and see off it with grace.

That night was as such memorable that it was indicating the spiritual presence of SARKAR PEER PASHA ALVI and also the excitement that every one had on that night though there were not many people but it was seeming as if the whole masjid is been filled up, though there were not many people reciting naat along with naath khan but it was resembling as if a huge amount of people are enjoying the naat recited. It was so splendid that cannot be further registered on this page.

In this below video you can see the speech by SYED SHAH MINALLAH ALVI on HADEETH E paak in which he was as such beautifully speaking his golden words on the topic of HADEETH.He also mentioned the fore plannings of night which were going to happen. I dont think i must say something more on it .. well go on and have a glance over the video ... just take a look.!

As in the above video u attended the video of my peer o murshid now i'll tell u after this speech happened there was Salaat 0 salaam recited which u can have it in the below video

In the above video U CAN SEE ME TOUCHING MY HEAD TO THE MANTLE AFTER SYED SHAH MINALLAH ALVI DOES (AT LAST OF ALL ) u can also have how my peer o murshid prayed for dua and after it SYED SHAH SUMAIR ULLAH made every one the have the mantle. Eventually just all this were there in that night and hope for more and more best nights like these.

=============================================================

FRIDAY 05th JUNE 2009.

Unfortunately I could not publish the videos and photos of the friday night event as i wasn't present at the event. But on SUNDAY 07th of JUNE we attended jalsa in MASJID E OSMANIA.So i will just let u hear the naat e paak(s)recited by MOHAMMAD HAJI RAZVI (the name i mentioned earlier ) WHILE HE WAS RECITING THESE NATH FOLLOWED BY HAMD E BAARI TA'ALA i experienced many people who were listening these naaths out of the masjid ran towards the door of masjid and started listening it with joyful eyes and lots of people even gifted this naath khwan by various presents.THIS STATEMENT WAS FABULOUS In the below video have a look of it.

hamd e baari ta'ala lyrics :

allah allahoo allahoo allah allahoo allahoo allaaah....

wohi rab hai jisne tujhko humpar karam banaya

humein bheek maangne ko tera aastaan hain bataya

tujhe hamd hai khudaya

allah...

tumhee hakime baraya tumhee qasime ataaya (2)

tumhee shafae khataya tumhee daafa e balaya

koi tumsa kaun aaya

allah....

yehi bole sidra wale chamane jahan ke thaale

sabhi maaeine chhaaan daale tere paaye ka na paaya

tujhe ek ne ek banaya

allah...

arey aey khuda ke bandon koi mere dil ko dhoondo

mere paas tha abhi toh abhi kya hua khudaya

na koi gaya na aaya

alllah...

humein aey raza tere dil ka pata chala ba mushkil

dar e roza ke muqabil woh humein nazar to aaya

yeh na pooch kaise paaya

allah...

-----------------------------------------------------------------------s-----------------------------------------------------

==>~NAATS~~

2009-05-11T09:58:00.000-07:00

WOH SARWAR E KISHWAR E RISALAT (a splendid kalam by sarkar ala hazrat (ra))

OWAIS RAZA QADRI RECITING NAAT E PAAK "LAM YAATI NAZEERO KAFEENA ZARIN"

2)JANNAT MEIN LEKE JAYEGI CHAHAT RASOOL Ki... by Owais raza qadri

QASEEDA BURDAH SHAREEF BY OWAIS RAZA QADRI

==>Khilaafat naama Written by QUTUBUL AKTAB HAZRAT SYED SHAH ABDUL QADIR ALVI AL CHISTI AL QADRI

2009-05-11T03:34:00.000-07:00

==>~Qawwali ~~

2009-05-10T11:28:00.001-07:00

HAZRAT AMEER KHUSRO(r.a)'s KALAAMs

Chhap tilak sab cheeni ray mosay naina milaikay
Chhap tilak sab cheeni ray mosay naina milaikay
Prem bhatee ka madhva pilaikay
Matvali kar leeni ray mosay naina milaikay
Gori gori bayyan, hari hari churiyan
Bayyan pakar dhar leeni ray mosay naina milaikay
Bal bal jaaon mein toray rang rajwa
Apni see kar leeni ray mosay naina milaikay
Khusrau Nijaam kay bal bal jayyiye
Mohay Suhaagan keeni ray mosay naina milaikay
Chhap tilak sab cheeni ray mosay naina milaikay

You've taken away my looks, my identity, by just a glance.
By making me drink the wine of love-potion,
You've intoxicated me by just a glance;
My fair, delicate wrists with green bangles in them,
Have been held tightly by you with just a glance.
I give my life to you, Oh my cloth-dyer,
You've dyed me in yourself, by just a glance.
I give my whole life to you Oh, Nijam,
You've made me your bride, by just a glance.

Man kunto maula,
Fa Ali-un maula
Man kunto maula.
Dara dil-e dara dil-e dar-e daani.
Hum tum tanana nana, nana nana ray
Yalali yalali yala, yalayala ray Man tunko maula......

"Whoever accepts me as a master,
Ali is his master too."
(The above is a hadith - a saying of the Prophet Mohammad (PBH).
Rest of the lines are tarana bols that are generally meaningless
and are used for rhythmic chanting by Sufis.)

Aaj basant manaalay suhaagun,
Aaj basant manaalay;
Anjan manjan kar piya mori,
Lambay neher lagaaye;
Tu kya sovay neend ki maasi,
So jaagay teray bhaag, suhaagun,
Aaj basant manalay…..;
Oonchi naar kay oonchay chitvan,
Ayso diyo hai banaaye;
Shaah-e Amir tohay dekhan ko,
Nainon say naina milaaye,
Suhaagun, aaj basant manaalay.

Rejoice, my love, rejoice,
Its spring here, rejoice.
Bring out your lotions and toiletries,
And decorate your long hair.
Oh, you’re still enjoying your sleep, wake-up.
Even your destiny has woken up,
Its spring here, rejoice.
You snobbish lady with arrogant looks,
The King Amir is here to see you;
Let your eyes meet his,
Oh my love, rejoice;
Its spring here again.

Bahut Kathin hai dagar panghat ki,
Kaisay main bhar laaun madhva say matki?
Paniya bharan ko main jo gayi thi,
Daud jhapat mori matki patki.
Bahut kathin hai dagar panghat ki.
Khusrau Nijaam kay bal bal jayyiye
Laaj rakho moray ghoonghat pat ki.
Bahut kathin hai dagar panghat ki.

The road to the Well is much too difficult,
How to get my pot filled?
When I went to fill the water,
In the furor, I broke my pot.
Khusrau has given his whole life to you Oh, Nijam.
Would you please take care of my veil (or self respect),
The road to the well is much too difficult.

Mohay apnay hi rung mein rung lay,
Tu to saaheb mera Mehboob-e-Ilaahi;
Mohay apnay hi rung mein……
Humri chundariya, piyaa ki pagariya,
Woh to donon basanti rung day;
Tu to saaheb mera …….
Jo kuch mangay rung ki rungaai,
Mora joban girvi rakhlay;
Tu to saaheb mera…….
Aan pari darbaar tehaaray,
Mori laaj saram sab rakh lay;
Tu to saaheb mera Mehboob-e-Ilaahi,
Mohay apnay hi rung mein rung lay.

Dye me in your hue, my love,
You are my man, oh beloved of Almighty;
Dye me in your hue.
My scarf, and the beloved’s turban,
Both need to be dyed in the hue of spring;
Whatever be the price for dyeing, ask for it,
You can have my blossoming youth in mortgage;
Dye me in your hue.
I have come and fallen at your door step,
For you to safeguard my pride, my dignity,
You are my man, Oh beloved of Almighty,
Dye me in your hue.

Tori soorat kay balihaari, Nijaam
Tori soorat kay balihaari.
Sab sakhiyan mein chundar meri mailee,
Dekh hansain nar naari, Nijaam........
Ab ke bahar chundar meri rang de,
Piya rakh lay laaj hamari, Nijaam......
Sadqa baba Ganj Shakar ka,
Rakh lay laaj hamari, Nijaam........
Qutab, Farid mil aaye barati,
'Khusrau' raajdulaari, Nijaam.......
Kouo saas kouo nanad say jhagday,
Hamko aas tihaari, Nijaam.....
Tori soorat kay balihaari, Nijaam.

Beholding your appearance, Oh Nijaam
I offer myself in sacrifice.
Amongst all the girls, my scarf is the most soiled,
Look, the girls are laughing at me.
This spring, please dye my scarf for me,
Oh Nijaam, protect my honour.
In the name of Ganj-e Shakar (Nizamuddin Aulia's pir),
Protect my honour, Oh beloved Nijaam.
Qutab and Farid have come in the wedding procession,
And Khusrau is the loving bride, Oh Nijaam.
Some have to fight with the mother-in-law,
While some with sisters-in-law,
But I have you for support, Oh Nijaam.

Main to piya say naina lada aayi ray,
Ghar naari kanwari kahay so karay,
Main to piya say naina lada aayi ray.
Sohni suratiya, mohni muratiya,
Main to hriday kay peechay samaa aayi ray;
Khusrau Nijaam kay bal bal jayyiye
Main to anmol cheli kaha aayi ray,
Ghar naari kanwari kahay so karay,
Main to piya say naina lada aayi ray.

Hey, I’ve just had an affair with my darling,
Don’t care what the neighbourhood girls say;
Just had an affair with my darling.
Oh, his beautiful face, charming like an idol,
I’ve just made a place in the bottom of his heart.
I, Khusrau, give my life to Nizamuddin in sacrifice,
I’ve just had him call me his most favourite disciple;
Don’t care what the neighbourhood girls say,
Just had an affair with my darling.

(This song, in the form of a dialogue between the married daughter in her in-laws’ home and her mother, is sung by girls in North India at the onset of Monsoon rains - usually while swinging on the Jhoolas in a garden.)

Amman meray baba ko bhaijo ri - Ke saavan ayaa
Beti tera baba to boodha ri - Ke saavan ayaa
Amman meray bhai ko bhaijo ri - Ke saavan ayaa
Beti tera bhai to baala ri - Ke saavan ayaa
Amman meray mamu ko bhaijo ri - Ke saavan ayaa
Beti tera mamu to baanka ri - Ke saavan ayaa

Dear Mom, send my dad across; the rainy season has come.
Oh, dear daughter, how can I?
Your dad's too old; the rainy season has come.
Dear Mom, send my brother across; the rainy season has come.
Oh, dear daughter, how can I?
Your brother's too young; the rainy season has come.
Dear Mom, send my uncle across; the rainy season has come.
Oh, dear daughter, how can I?
Your uncle's too dandy; the rainy season has come.

Aaj rung hai hey maan rung hai ri
Moray mehboob kay ghar rang hai ri
Sajan milaavra, sajan milaavra,
Sajan milaavra moray aangan ko
Aaj rung hai........
Mohay pir paayo Nijamudin aulia
Nijamudin aulia mohay pir payoo
Des bades mein dhoondh phiree hoon
Toraa rung man bhayo ri......,
Jag ujiyaaro, jagat ujiyaaro,
Main to aiso rang aur nahin dekhi ray
Main to jab dekhun moray sung hai,
Aaj rung hai hey maan rung hai ri.

(It is almost impossible to translate the word rung into English. It is not colour, hue or anything like that. May be something like glow or brilliance or gorgeousness may come close to it. There are many different legends explaining the use of this word in the qawwali. Most of them point to the fact that Amir Khusrau sang these line ecstatically when he came back to his mother after meeting Nizamuddin Aulia for the first time, after a long search for an ideal sufi master – reason why the lines are addressed to the mother.)

What a glow everywhere I see, Oh mother, what a glow;
I’ve found the beloved, yes I found him,
In my courtyard;
I have found my pir Nizamuddin Aulia.
I roamed around the entire world,
looking for an ideal beloved;
And finally this face has enchanted my heart.
The whole world has been opened for me,
Never seen a glow like this before.
Whenever I see now, he is with me,
Oh beloved, please dye me in yourself;
Dye me in the colour of the spring, beloved;
What a glow, Oh, what a glow.

(The following song - called Babul - is very poignantly sung by women in much of North India when they part with their daughter on her wedding.)

Kaahay ko biyaahi bides, ray, lakhi baabul moray,
Kaahay ko biyaahi bides........
Bhayiyon ko diye babul mehlay do-mehlay,
Hum ko diya pardes, ray, lakhi babul......
Hum to hain babul teray khoontay ki gayyan,
Jid haankay hank jaayen, ray, lakhi babul......
Hum to hain babul teray belay ki kaliyan,
Ghar ghar maangi jaayen, ray lakhi babul......
Hum to hain babul teray pinjray ki chidiyan,
Bhor bhaye ud jaayen, ray, lakhi babul......
Taaqon bhari mainay gudiyan jo chhodeen
Choota sahelin ka saath, ray lakhi babul......
Kothay talay say palakiya jo nikli,
Beeran nay khaayi pachhad, ray, lakhi babul.....
Dolee ka parda uthakar jo dekha,
Aaya piya ka des, ray, lakhi babul moray.
Kaahay ko biyaahi bides, ray, lakhi baabul moray.

Why did you part me from yourself, dear father, why?
You’ve given houses with two stories to my brothers,
And to me, a foreign land? Why dear father, why?
We (daughters) are just cows tied to your peg,
Will move on to where ever you drive us to, dear father.
We are just flower-buds of your garden,
And are asked for, in every household, dear father.
We are just birds from your cage,
Will fly off when its dawn again, dear father.
I’ve left at home, alcoves full of dolls;
And parted from my buddies too, dear father.
When my palanquin passed beneath the terrace,
My brother fainted and fell, dear father.
As I remove the curtain from the palanquin,
I see we’ve reached the beloved’s house, dear father.
Why did you part me from yourself, dear father, why?

Hajrat khaja sung khailiye dhamal,
Hajrat khaja sung.......
Baais khaja mil bun bun aaye,
Taamay hajrat Rasool saheb-e jamaal
Hajrat khaja sung khailiye.......
Arab yaar tori basant manaayo,
Sadaa rakhiyo laal gulaal.....
Hajrat khaja sung khailiye dhamal.

(Dhamal could be a song or a musical genre that aroused ecstasy amongst the sufis. It was usually performed at special occasions such as Basant.)

Let us play Dhamal with Hazrat Khwaja,
All dresses up, the twenty two saints have come,
So let us play Dhamal;
Give respect to our exalted Hazrat Rasool.
We celebrate spring for you, Oh Arab friend.
(This Arab friend is not meant for the Prophet)
Keep the colourful spirit alive for ever.
Let us play Dhamal with Hazrat Khwaja.

Sakal bun (or Saghan bhun) phool rahi sarson,
Sakal bun phool rahi.....
Umbva phutay, tesu phulay, koyal bolay daar daar,
Aur gori karat singaar,
Malaniyan gadhwa lay aayin karson,
Sakal bun phool rahi.....
Tarah tarah kay phool lagaaye,
Lay gadhwa haathan mein aaye.
Nijamudin kay darwazay par,
Aawan keh gaye aashaq rung,
Aur beet gaye barson.
Sakal bun phool rahi sarson.

The yellow mustard is blooming in every field,
Mango buds are clicking open, other flowers too;
The koyal chirps from branch to branch,
And the maiden tries her make-up,
The gardener-girls have brought bouquets.
Colourful flowers of all kinds,
In hands everyone’s bringing;
But Aashiq-rung (the lover), who had promised to come
To Nizamuddin’s house in spring,
Hasn’t turned up - its been years.
The yellow mustard is blooming in every field.

(According to one tradition, the above song has been composed by a much later poet called Aashiq Rung - whose name features here)

Mora jobana navelara, bhayo hai gulaal,
Kaisi dhar dini bikas mori maal.
Mora jobana navelara.......
Nijamudin aulia ko koyi samajhaaye,
Jyon jyon manaon, wo to rootha hi jaaye.
Mora jobana navelara......
Chudiyan phod palang pe daaron,
Is cholee ko doon main aag lagaai.
Sooni saij darawan laagay, virah agni mohay dus dus jaaye
Mora jobana navelara.......

My youth is budding, is full of passion;
How can I spend this time without my beloved?
Would someone please coax Nizamuddin Aulia,
The more I appease him, the more annoyed he gets;
My youth is budding……
Want to break these bangles against the cot,
And throw up my blouse into fire,
The empty bed scares me,
The fire of separation keeps burning me.
Oh, beloved. My youth is budding.

(The above song is also sung as a Hindustani classical composition)

Har qaum raast raahay, deen-e wa qibla gaahay,
Mun qibla raast kardam, bar samt kajkulaahay.
Sansaar har ko poojay, kul ko jagat sarahay,
Makkay mein koyi dhoondhay, Kaashi ko koi jaaye,
Guyyian main apnay pi kay payyan padun na kaahay.
Har qaum raast raahay, deen-e wa qibla gaahay.....

Every sect has a faith, a direction (Qibla) to which they turn,
I have turned my face towards the crooked cap (of Nizamudin Aulia)
The whole world worships something or the other,
Some look for God in Mecca, while some go to Kashi (Banaras),
So why can’t I, Oh wise people, fall into my beloved’s feet?
Every sect has a faith, a Qibla.

Chashmay mastay ajabay zulf daraazay ajabay,
Mai parastay ajabay fitna darazay ajabay,
Behray qatlam chu kushad taighe-nihaan sar basajud,
Oo ba-naazay ajabay mun be-neyaazay ajabay,
Turk taazay ajabay sho’bada baazay ajabay;
Kajkulahay ajabay arbada saazay ajabay;
Haq mago kalma-e kufr ast darein ja Khusrau;
Raaz daanay ajabay saaheb-e raaz-e ajabay.

O wondrous ecstatic eyes, o wondrous long locks,
O wondrous wine worshipper, o wondrous mischievous sweetheart.
As he draws the sword, I bow my head in prostration so as to be killed,
O wondrous is his beneficence, o wondrous my submission.
O wondrous amorous teasing, o wondrous beguiling,
O wondrous tilted cap, o wondrous tormentor.
Do not reveal the Truth; in this world blasphemy prevails, Khusrau;
O wondrous source of mystery, o wondrous knower of secrets.

MAN KUNTO MAULA

AAYA BANNA AAYA

MERE BANE KI BAAT NA POOCHO

==>Salaam & Khaanwaad

2009-05-10T10:28:00.000-07:00

SALAAM

Ae Sarvare Rasoola apna Salaam lena

Mehboob-e-Khas Rehmaan apna salaam lena
Sadqe me Sufi Sarmast Shattari Kaadri ke

Ae Jaan-e Ehle Irfaan apna Salaam lena.

Yaa Nabi Salaam Alaika, Yaa Rasool Salaam Alaika.

Yaa Habib Salaam Alaika Salva tuallah Aliaka.

Puri Yaa Rab ye dua kar, Hum darr–e-maula pe aa kar

Pehle kuch naate sunaa kar, Fir pade sar ko jhuka kar

Yaa Nabi Salaam Alaika, Yaa Rasool Salaam Alaika.

Yaa Habib Salaam Alaika Salva tuallah Aliaka.

Haan ye pura muddua ho, Hum ho darbaare khuda ho

Aap udhar jalwa numa ho, Aur idhar sajda adaa ho

Yaa Nabi Salaam Alaika, Yaa Rasool Salaam Alaika.

Yaa Habib Salaam Alaika Salva tuallah Aliaka.

Noor e Rabbul Aalameen ho, Jalwa e haqqul yaqeen ho

Rehbare duniya o deen ho, Dil me aankhon me maqeen ho

Yaa Nabi Salaam Alaika, Yaa Rasool Salaam Alaika.

Yaa Habib Salaam Alaika Salva tuallah Aliaka.

Sajda e Shukre Khuda hai, Saamne kaabaa mera hai

Jo yahaan sajda kiya hai, bilyakeen haq se mila hai.

Yaa Nabi Salaam Alaika, Yaa Rasool Salaam Alaika.

Yaa Habib Salaam Alaika Salva tuallah Aliaka.

Mehram e raaz e niha hai,, Aarif e asraar e jaan hai

Sajdagah e aashiqaan hai, who tera hi aastaan hai.

Yaa Nabi Salaam Alaika, Yaa Rasool Salaam Alaika.

Yaa Habib Salaam Alaika Salva tuallah Aliaka.

Kar ke duniya se kinara, Le ke is darr ka sahara

Hum ne aap hi ko pukara, Lo salaam ab toh hamaara.

Yaa Nabi Salaam Alaika, Yaa Rasool Salaam Alaika.

Yaa Habib Salaam Alaika Salva tuallah Aliaka.

Sufi e Sarmast hum par, Fazl hai khwallaq e akbar

Paaye hum aisa payamber, Salva tuallah Aliaka

Yaa Nabi Salaam Alaika, Yaa Rasool Salaam Alaika.

Habib Salaam Alaika Salva tuallah Aliaka.

The original 14 branches of Sufism commonly known as `Khaanwaad’

The original 14 branches of Sufism commonly known as `

Khaanwaad’

==>QUTUBUL AKTAB HAZARTH SAYEDINA HASHIMPEER DASTERGIR(RH)

2009-05-08T08:22:00.000-07:00

QUTUBUL AKTAB HAZARTH SAYEDINA HASHIMPEER DASTAGIR(RH)

Hazrath Hashimpeer Dastageer who represents the glorious traditions of Qadriya and Shuttariya Sisila. Hazarth Hashimpeer came to Bijapur on specific instructions from the Holy Prophet of Islam(saw). He was born and brought up in a highly scholastic atmosphere particularly under influence of Hazrat Sayyedina Wajiuddin Hussaini Gujarati, popularly known as Haider Ali Saani.
It was rule of Ibrahim Adil Shah II when Hazrath Hashimpeer arrived in Bijapur. During his stay in Bijapur he influenced the rulers of Bijapur to give up their un-Islamic and heretic practices.
The world famous monument of Gol Gumbaz is located near shrine of Hazrath Hashimpeer, owes its completion to the 10 years of life which Hazrath Hashimpeer granted to his disciple Sultan Mohammed Adil Shah.
Muhammad Adil Shah, a staunch Sunni Ruler, ascended the throne in 1627 at the comparatively young age of sixteen years.Muhammad’s glorious reign of thirty years witnessed some momentous historical events.
Mohammed Adil Shah was buried near the tomb of his spiritual teacher Hazrath Hashimpeer Dastageer and is called as world famous Gol Gumbaz.

Shahenshah of Deccan Hazrat Sydena Hashim Peer Dastageer R.A., in Bijapur , Karnatak.