My Beloved is always with me"

"O Allah! If I worship You for fear of Hell, burn me in Hell,

and if I worship You in hope of Paradise, exclude me from Paradise.

But if I worship You for Your Own sake,

grudge me not Your everlasting Beauty.” - Rabia

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Journey From Darkness To Light

Seek to learn all you can from every incident. You can only recognize
the shadow by experiencing it. You can’t experience the darkness when
you are only in the light. That is why sages who are already in
everlasting bliss have to put themselves back into the darkness to do
the work. When you descend to the darkness from the light, you are
able to uncover the path from the darkness to light. Then you can help
others move from darkness to light. By uniting the power of things
inferior and things superior, you get hold of the grandeur of the
whole world.

We may regard those who hurt us as our adversary, yet they are also
our acquaintances, because they force us to grow wiser. Our
adversaries are the momentum or impel force that helps us progress.
These adversaries bring awareness to our deepest fears and insentient
beliefs. When we can bring consciousness to these hidden parts of
ourselves, the things which we avoid can become our gateway to growth
and healing. Our provoke is our aid.

Your true power is in the ability to act with authority in the level
of lower vibration. If you can only act with power in the situation of
higher vibration, then you are not so powerful after all. When you are
weak in situation of lower vibrations, you will get sucked deeper and
deeper by the whirlpool of negative energy because you don’t have the
power to rise back into the light. If you fall in the day of hardship,
your power is minute.

The people who you fight back with will only be forcing you to dig
deeper into your inner fountain of lightness, love, and inner peace.
The gems you find within yourself will bring an even higher awareness,
allowing others to act in response from a more empowered loving space.
When you fire up to recognize the divine within yourself and in
everyone, then everyone you meet becomes a divine teacher showing you
accurately what you need to discover next on your life trip.

Light, Peace & Blessings

 Gulsha Fawzia Begum

Kamaluddin Charitable Trust / Divine Abode ( NPO)
#48, Wellington street, Bangalore, Karnataka - 560025 /
#41-42, Vaishalinagar, Ajmer, Rajastan - 305001
Website: http://divineabode.info
Mobile: 91- 9900019901/ 7665555758

Posted via email from Gulsha Fawzia Begum

The Miracle of Life

We are all created beings by a Creator with a brainpower we could never conceive in our human bodies and with the brain competence we possess. Our Creator made it very easy for us to learn all about him. In the day of grace that we all live in - all we have to do is love him with all our hearts and soul and mind.

Even the individuals that worship the sun and the stars and Satan hold fast to certain rituals go to extreme to learn certain recitation or practice to carry out regulations set up by the elder. But our Creator doesn't ask for all this drivel. He gives us a free will. All he asks for is love.

Don't allow religious conviction and crazy ideas to destroy your chance to make our true Creator a part of your life. He also is a great talent to have as your business partner since he can make life easy on you. Let him drive the carriage and learn to be a person along for the ride! He can see ahead a lot better than we can!

How does your heart know the precise timing to allow your blood to flow appropriately through your body? How does your brain store information? How does our body know exactly how to break the nutrients down and share out them to the proper areas of our body where they are needed?

This is the MIRACLE OF LIFE.   Doesn't it seem logical that there HAS to be a force behind all these? These things didn't just happen for any reason whatsoever.

Nonentity produces nonentity.

So many people forget to thank him for or existence. Do you only thank him for the big things and not the little things? Don't overlook God.

So how am I going to bind this into a touch divine? We run about living our confused lives and we hardly hear the still small voice of God. Perhaps He is warning us about something; possibly He simply wants to converse to us. But we continue on the trot.

All God's promise carries some condition and we are required to have faith in the Almighty. Once we satisfy the clause attached to any of the promise, then it is ours to claim. God promises that He will never dishonour our faith. However it may take time for God to deliver based on the conditions if we be worthy of it. The time taken is the scrutiny of our actions.

Light, Peace & Blessings

 Gulsha Fawzia Begum
     
Kamaluddin Charitable Trust / Divine Abode ( NPO)
#48, Wellington street, Bangalore, Karnataka - 560025 /
#41-42, Vaishalinagar, Ajmer, Rajastan - 305001
Website: http://divineabode.info
Mobile: 91- 9900019901/ 7665555758

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Inner Peace

Most of us yearn for balance and a sense of inner peace. Even when all the parts of our lives seem to be in order—good health, loving relationships, a rewarding career—it can still feel like something is wrong, unsettled, missing. We yearn for a deeper daily spiritual experience, yet struggle to maintain it in these times of uncertainty and fear. Even on a good day, you never know when something will happen to throw you off balance.

Its true only I can destroy my peace, and I choose not to do so.

Throughout the day, when it seems as if others are making your life difficult, stop and remind yourself that you are the one who determines how you feel about what’s going on. You are the one experiencing the words and actions of those around you, and your perceptions are entirely up to you.

especially when there is disagreement: “Let me think about that”

This simple statement can prevent us from making quick decisions that we might regret, or from speaking while angry, which we’ll surely regret. It also sends a message that we care enough about the other person that we want to take time to consider what they’ve said.

Sometimes we have to let go of our deep desire for things to be different or to have been different—because they aren’t, and they weren’t. We might have to give up a subtle belief that because we were victimized, we are damaged and can never enjoy a meaningful relationship or a successful career. We might have to let someone else off the hook in order that we might be free.

Remember, we cannot have a better past, but we can usually have a better present.
The essential characteristic of Beginner’s Mind is openness—the willingness to explore all possibilities. Beginner’s Mind sees past what it knows and openly embraces all options. Those with Beginner’s Mind are curious, free of preconceptions, and able to enjoy the wonder and exploration of life. Release what you know and, like a wide-eyed child, take it all in anew.
Consider how your discomfort with a particular situation might be eased by accepting things as they are.

Suffering usually relates to wanting things to be different than the way they are. Sit quietly, close your eyes, and open the spaciousness of mind and heart needed for a change of perspective. Remind yourself that even if a particularly difficult situation you are now confronting seems insurmountable, it is not fixed and solid. It will change. If after contemplating in this way for a few sessions you conclude that the situation is unacceptable, you should be better able to explore your options in a calmer and more compassionate manner.

Focus on effort, not results.
When facing new and challenging situations, projects, or adventures, take a few moments throughout the day and remind yourself, I can do this, and I can enjoy it. I will give it my full effort; that’s all I can do. When we see life as an ongoing process—a process that includes challenges as well as easy times—we can accept that some things simply require greater effort. That’s the way it is. There’s nothing wrong, it is just the nature of things.

Develop listening skills.

This practice can dramatically change your relationships.
Let go of your thoughts while the other person is speaking. Notice if, as the other speaks, your mind is already preparing a response. You may be agreeing or disagreeing, or perhaps thinking of advice to offer. If so, gently release your thoughts and return to listening. Determine that you will not respond until you have left at least a three-second period of silence.

Before clicking the send button on the emails you write, stop, close your eyes, and breathe for a few seconds.

It is an excellent practice to reread each e-mail before sending it and make sure it contains nothing you might later regret. Let thoughts like What is my intention? and Am I being considerate? go through your mind. If the email can be changed to better reflect the person you want to be, make the changes. Even your emails should reflect your true self.
When you sense that a conversation is about to become heated, stop and consider what you are about to say before saying it.

You can avoid tremendous grief if you remember that you can never really take back your words. Find a way to express your truth with kindness.

Contemplate and accept that there are times when you can help and times when you cannot. Remember that just feeling bad helps no one.

Sit quietly for a few minutes and reflect on the following:

There is suffering in the world, including my own, that I can help to relieve, and I will endeavor to do so. There is suffering in the world about which I can do nothing. When I accept that reality, I am more available to experience and share my own happiness and that of others. I, and those around me, fare better when my heart and mind are filled with loving-kindness.

Art of Divine War

Art of Divine Warfare Between God and Satan

Posted by Enoch Tan

 

A long time ago, a very wise man in the east who was a master tactician wrote a manuscript called the Art of War. His name was Sun Zi and the knowledge that he taught was divinely inspired. Warfare is not taking place only on the physical dimension but also in the higher ones. The art of war is taken from the arkashic records or universal consciousness and God and Satan have access to it. They’re both using the strategies within upon each other in the divine war that is taking place in the heavenly places.

 

Although Satan is a being of darkness, he is actually also a being of light. He started the first war in heaven when he opposed God’s philosophy of divine order. The divine war between the two forces of light and corrupted light is taking place on all levels of reality. In order to know what’s going on between God and Satan in the flow of events from the beginning of time until the end of it, we have to discover the strategies found in the Art of War. The genius contained within solves many of the mysteries present.

 

The art of war is the art of deception and the art of winning. All warfare is based on deception. In war, practice dissimulation, and you will succeed. Dissimulation is a form of deception in which one conceals the truth. Dissimulation commonly takes the form of concealing one’s ability in order to gain the element of surprise over an opponent. The Bible says that Satan deceives the whole world for the fulfillment of his agenda. He conceals portions of the truth and mix in error to create lies and illusions for others.

 

God being all wise also uses dissimulation upon Satan. He revealed that Christ will be the messiah of the world, but did not reveal exactly how it would happen. Satan was intent on destroying God’s plan by killing Christ because he taught the Son of God had come to save mankind and the Earth by ruling as their king. But Christ had come to save mankind by dieing for the sins of the world. This is the hidden wisdom of God that none of the devil princes knew or else they would not have crucified the messiah.

 

In making tactical dispositions, the highest pitch you can attain is to conceal them. Conceal your dispositions, and you will be safe from the prying of the subtlest spies, from the machinations of the wisest brains. God has been able to conceal his own dispositions from Satan far better than Satan has been able to conceal his own from God. That is why Satan couldn’t fully predict God’s plan with his limited powers of prescience but God has been able to be ahead of Satan’s every move throughout time.

 

The highest art form in warfare is using the opponent’s forces against himself. Satan takes what God does and aligns with it and redirects it back towards God, while God takes what Satan does, aligns with it and redirects it back at Satan. The Bible says do not be overcome by evil, but overcome evil with good. The wisest way to act is not to force things to happen, but to go with the natural flow of things and directing it to our advantage. Instead of rejecting the work of the enemy, we should use and change it.

 

Success in warfare is gained by carefully accommodating ourselves to the enemy’s purpose. By persistently hanging on the enemy’s flank, we shall succeed in the long run in killing the commander-in-chief. This is called ability to accomplish a thing by sheer cunning. Walk in the path defined by rule, and accommodate yourself to the enemy until you can fight a decisive battle. Satan incorporates God’s work into his plans and God incorporates Satan’s work into his plans. In the end, one plan will prevail.

 

If in the midst of difficulties we are always ready to seize an advantage, we may extricate ourselves from misfortune. To secure ourselves against defeat lies in our own hands, but the opportunity of defeating the enemy is provided by the enemy himself. Satan believes that he can win the war against God one day when the opportunity finally comes where the arrangement of universal events empowers him to fight the final battle. But when that day comes, Satan will be the one who causes himself defeat.

 

If you know the enemy and know yourself, you need not fear the result of a hundred battles. If you know yourself but not the enemy, for every victory gained you will also suffer a defeat. If you know neither the enemy nor yourself, you will succumb in every battle. If you know the enemy and know yourself, your victory will not stand in doubt; if you know Heaven and know Earth, you may make your victory complete. We should seek to know God and Satan because one represents us and the other our enemy.

 

Knowledge is power. What enables the wise sovereign and the good general to strike and conquer, and achieve things beyond the reach of ordinary men, is foreknowledge. Now this foreknowledge cannot be elicited from spirits, it cannot be obtained inductively from experience, nor by any deductive calculation. Knowledge of the enemy’s dispositions can only be obtained from other men. Hence the use of spies. The intelligence system is the sovereign’s most precious faculty. It is how we know the enemy.

 

It is only the enlightened ruler and the wise general who will use the highest intelligence of the army for purposes of spying and thereby they achieve great results. Spies are a most important element in enemy territory, because on them depends an army’s ability to move. Christ said he sent us forth as sheep among  wolves, we should be harmless as doves but wise as serpents. We are undercover agents in Satan’s domain and therefore we should spy on his works and cleverly bring the work of God within.

 

Light, Peace & Blessings

 

 Gulsha Fawzia Begum
       
Kamaluddin Charitable Trust / Divine Abode ( NPO)
#48, Wellington street, Bangalore, Karnataka - 560025 /
#41-42, Vaishalinagar, Ajmer, Rajastan - 305001
Website: http://divineabode.info
Mobile: 91- 9900019901/ 7665555758

Posted via email from Gulsha Fawzia Begum

Divinity of the heart

Sincerity is Divinity of the heart,  God views an individual according
to his or her heart’s inclination. Sincerity in your deeds is Divine
and accepted by God. The ones done with shallow intentions is of
utmost waste and punishable. God judges us by our heart and our deeds
done with sincerity and thus  opens the gateway to the Divine
Passage.. Being on the path of the Almighty without having any
physical desire is the beginning of a new living of utmost submission
and sincere purity. God test us at many occasions. He gives us choices
during the journey. Most times pain and misery, at times joy and
wealth..Our choice is our way of acceptance of the Divine.

The path is created with millions of spikes which consist of blister,
agony, cuts, abandonment, abuse, humiliation,  however taking the path
in destined belief along with trust in absolute that He will never let
us down endures the path towards the Divine. Trust in the Almighty,
conviction in ourselves unlocks the doorway towards the complicated
actuality cloaked in the Universe. Our experience commences our
pathway. Our sincerity creates the dwelling. Our pledge creates the
heavenly abode which abides simply within our heart. When the heart is
cleansed and the deeds are burned , the DIVINE ABODE is construed
within our own dwelling " THE QALB"..

Can one ever betray the all-powerful ? Almighty perceive's the reality
that lies beneath the canopies. What is comprised for the total is not
the actuality Almighty is watchful. Our actions , our arrant mouthing
our acquaintance , our judgements , our own inner blemish is what
dawns our abode in the turbulent flames. There is no escape for any
from the crooked actions. No matter how we appease our own selve.
Remember Almighty is benevolent however harsh. The law of the totality
thus applies to all here. There is no leverage on the atrocity
executed or on any of ones corrupt ways.

Light, Peace & Blessings

  Gulsha Fawzia Begum

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THE ART OF DEDICATION

A dash of Divine Grace rectifies every blunder, heals every calamity.
The phase in which we are freed from every desire grants us complete
peace, perfect self serenity and inner appeasement. Through the Art of
DEDICATION, we attain the state of oneness with God. We get to know
Him as ever-existing, ever-conscious, ever-new ecstasy. It manifestly
gives us the direct path and the mode to reach Supreme realization.

However, God’s Grace cannot be secured without any struggle. He
offers us the Art of dedication as a clear path to reach Him, but He
can only be known by continuous individual practice.
Making is an endless sweep of the fundamental reality of people,
things, and phenomena;  ourselves as exceptional responsive entities .
However, the One who composed this is beyond all divisions. He is
supernatural because He is beyond our capability of rational
understanding. Through the Art of Blessing, or by way of any other
effective method where the Self is displayed by relating to the
Supreme Consciousness, He lets. Himself be known. When He is known, it
eradicates any suffering bestowing to our purpose.

Through Blessing, Divine Awareness is awakening in us. The person
comes to be moral; he will never harm anybody or anything. Divine
Consciousness volunteers such as mental peace that cannot be
interrupted by anything; this is the most brisk way to procure the
Supreme goal. With regard to devotion, the love of an awakened person
is larger than the love of any human, , while the enlightened person
is one with God.

 It is essential to grasp the Art of Blessing, because we can thus
reach the Supreme Divine Reality. God is The One who excels everything
we discern. Everything is One and this is God The Almighty. This
comprises everything: . To realise this , it can only be acquired by a
mental consciousness. This state of true harmony is unattainable to be
reached by mere involuntary understanding. The one who obtains this
awareness is above the actions of people, away from our deeds. The
people who commit selfish actions merely sketch how they misconceive
life, because appearances are different to reality. In order to see
life as it really is, one should reach divine wisdom.

To attain the Mastery of Grace one needs :the intense understanding
that the reality of God  is a complete and overpowering Mystery; the
recognition of the fact that God  is always existing in us through our
soul:  the firm faith that if you, as a child full of submissiveness,
ask God something that is in bestowal with divine law, God will award
you what you ask; a extreme faith in God; a love for God; a clear and
deep knowledge of the divine operation that has been started; an
substantial state of humility and self-sacrifice : the activation and
the intensifying of the phase of being as a child; the aim to rise our
selflessness and to shrink our ego;; the longing to beat our ego
through humility and truthful endeavour to God , because the
diminishing of ego is directly balanced to being able to merge with
the Supreme Energy that is showered forth from the Almighty God; to
nurture real kindness, and the privilege to unconditionally forgive;
to purify ourselves internally in order to be able to quickly
transform.

Free will is a definitely a divine gift, but we have got to know how
to use it. Through it, we are free to do whatever we wish, however
granted that not everything is permitted. HOWEVER through the Art of
DEDICATION, the man who begs God is the one who proposes and soon
after, God is the One who disposes. The smaller the ego, the larger
the intensity of Drive we derive. The concealed barriers are lack of
faith in God; arrogance, pride and self-centeredness, lack of
compassion, obnoxiousness, evil and adultery, weakness, an allure with
wealth, greed and egocentrism, close fistedness, sinfulness, cruelty,
anger, madness, brutality, misdeed, scornful scepticism, the spirits
of resentfulness, jealousy, gossip, slander; laziness and lethargy.

By practicing the spiritual path one comes to be an unselfish force
devoted to a divine ideal. One is better able to recognise Divine
Energy and in order to impart it to others, develops his ability of
communication. He becomes completely free of prejudiced, authoritative
and inflexible conceptions. He is able to master himself more, and to
have greater consciousness of both circumstances and individuals. He
is conscious that any harm generated to a being is in resistance of
God’s laws and will not last unnoticed. He watches, understands and
respects instinctively the laws of nature; He examines everything with
care and obeys these Divine Laws.

THUS One obtains a perfect understanding of justice. How can one
explain the intuition for justice without God?  The ONE  who
implements the Art of Dedication gain perception of God’s fairness.

Light, Peace & Blessings

 Gulsha Fawzia Begum

http://gulshafawzia.com

Posted via email from Gulsha Fawzia Begum

A Mark Of Respect

A few comments and various debate on the page and my profile wall,
inspired me to clarify few out here seeking answers towards their
rigid thoughts, and harsh arrogant behaviour. ..............

Visiting the Dargah and the Holy Shrines does not mean that one thinks
of the Holy Saints to be God. At Least not to me ? I was a person who
never believed in any of this and Never ever visited any Dargah except
the Shrine of Hazrath Khwaja Gareeb Nawaz. All my life I went to Ajmer
as if seeking for something. My Visits to the Dargah never lasted for
more than 10 Mt's and back to Jaipur.

I have always wondered that being a staunch believer in the unseen, I
have never felt the need to visit any of these Holy Places as I had my
own ideas about Religion. Perhaps my Family never believed in Dargahs
thou I descend from the family of a Sufi Saint. Modernism took over
and thoughts and ideas changed.

Today in the past one month there is no Dargah or Temple I have not
visited. Once more this is all of a sudden. Trust me I am enjoying the
trips too. What do I pray there ? Do I consider the Aulias as God ?
Visiting the shrines is to seek blessings and as a mark of respect to
the Saint who walked on earth many many years ago. Since they are
closer to God I pray for the soul to rest in peace, Request them to
Pray for our well being with  God to help  and direct using the  right
path and to forgive us of all our sins...

When I go to the Dargah I read the Fati"ah and the Sura Yaseen. When I
visit a temple I read the Gayatri Mantra and the Mahamrityunjaya
Mantra and seek blessings. Is there anything wrong ? I don't see as
this is once more the will and wish of the Divine. Being a Clairvoyant
and a Mystic, thrown from the Modern Thoughts towards a Journey which
is completely off track is been my life-path..In this journey I have
got nothing except pain and Humiliation... I have found myself to be
all alone with none of my own by my side too....My family felt I was
crazy and I must get back to the Normal life where prayers is never
the priority...Society with the influence of the Evil has succeeded in
making my life miserable and a living hell...The only source of my
happiness is God this day and the only Relationships I have is with
the Auli"as and the Wali"s from whom I seek strongheart and energy.
The Living creature who supports me unconditionally is my friend who
is my strength too.   I have resisted every order and realized that I
became a victim to Evil Attack. Now I simply Follow the guidelines,
Pray regularly, I recite the Quran which once more is been a recent
addition in my journey and the Vedic Mantras 24 hours and Finally have
found myself at peace...

Thanks to a Brother from the Nakshbandi Silsila , who requested me few
months back to join the Silsila as it was to secure me from Evil
Attack. The path of the Divine and the Evil Attacking one is very
flimsy. Its indeed hard to know as we walk the path,  when and how we
have deviated. This message helped me and I requested him to pray for
me and help me thru ZIKR. And indeed God is my Saviour and The day he
prayed , simultaneously I decided to follow the guidelines given to me
in my vision , to save myself from being captured by the Evil in the
name of Almighty.

Thus my journey began to all the Dargahs and Temples, seeking help and
protection. They are the forefathers to me or to us. They are the
Relatives to me or us now. I seek their blessings and respect them for
the good cause and service they have rendered to mankind.

Believe or Discard... is each ones choice. However Insulting or
offending them is inviting the wrath of God. They are the chosen ones
by Allah Almighty. God will never forgive the ones who offend his
Messengers. There cannot be a greater sin on Earth ... As this will
lead to destruction and nothing more.

By  Gulsha Fawzia Begum
        ChairPerson

Gulsha - Divine Healing & Wellness ( Kamaluddin Charitable Trust )
Center   #48, Wellington street, Bangalore, Karnataka - 560025
http://gulshafawzia.com

See the full gallery on posterous

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Compassion In Islam - Theology And History - Article By Asghar Ali Engineer

Islam is generally associated with Jihad. But it is more due to its
history than its theology. It is interesting to note that while jihad
in Islam is more historical than theological, compassion, on the other
hand, is more theological than historical. The very opening of Qur’an,
the holy book of Islam is with Bism Allahir Rahmanir Rahim i.e. I
begin in the name of Allah who is Compassionate and Merciful.

Thus it will be seen that Compassion is one of the names of Allah and
it is among the most popular names of Allah. Muslims always begin
their name with this incantation i.e. ‘I begin in the name of Allah
who is Compassionate and Merciful’. A Muslim, who worships Allah has
to be compassionate in his own behavior else his/her worship would not
be complete. There are four key values in Qur’an which are repeatedly
emphasized are: Justice (‘adl), benevolence (ihsan), compassion
(rahmah) and wisdom (hikmah) and compassion is one of them. Jihad, on
the other hand, is not value but an instrument to realize certain
objectives.

The Prophet of Islam too is described in Qur’an as rahmat lil ‘alamin
i.e. mercy of the worlds. Since Prophet is messenger of Allah he too
has to represent His virtues on earth. Allah is perfect and so His
Prophet has to be a perfect human being imbibing all the attributes of
Allah. So other believers (mu’minun) also must, with all their
limitations, imbibe these virtues.

A believer, who is not compassionate within possible human limits, is
no believer at all. A true believer has to imbibe all those values
represented by Allah and His Messenger. In other words Qur’an and
sunnah (Prophet’s sayings and doing) are binding on all Muslims and
there is complete consensus on it among all Muslim theologians
belonging to all sects of Islam.

Prophet lived in such historical situation and socio-political
conjunction that occasionally he had to take to arms to defend himself
and his community but this historical necessity cannot be counted as
obligatory or value-oriented. At the most it can be called
necessity-oriented. Al-Qaeda and some similar groups representing a
miniscule minority among Muslims, are projecting jihad as if it is
central value and obligatory. It is total falsification of teachings
of Islam.

Let us remember necessity is situational and values are transcendent;
necessity may compel human beings to do things which may not be
strictly speaking desirable but values make society more humane. War,
may become necessity at times but results in bloodshed and destruction
and needs to be avoided as much as possible. Values, on the other
hand, help purposefully construct society and are eternal.

It was due to historical necessity on one hand, and vested interests
which used concept of jihad in a way that it appeared to be central to
Islam where as values like compassion remained confined to one section
of society represented by Sufis and weaker sections and hence never
appeared on the pages of history which are reserved for the ruling
classes. As we all know we read more about ruling classes in history
than the ruled. And what rulers and ruling classes do is
interest-oriented rather than value-oriented and it is for this reason
that pages of history are red with blood.

Prophet’s life history is full of value-oriented incidents but even
biographers of the Prophet like Ibn-e-ishaq or Ibne Hisham have
focused more on battles and wars than these events which would project
the Prophet in true light. Prophet’s name Muhammad (the praised one)
was not because of his wars but because of his human qualities and the
Prophet came to be known as Muhammad much before he became head of the
community.

These virtues were his truthfulness, wisdom and compassion. He loved
justice and hence formed an organization called Hizb-al-fudul to help
the victims of injustices in his society. He himself was an orphan and
had suffered many tribulations in life and had great sympathy for the
weaker sections of society he lived in. All this became part of his
divine message also.

Allah chooses His prophets from among the weaker sections of society
as only such persons can be value-oriented as they know importance of
human values in life as against rulers and ruling classes who happen
to be interest-oriented. Thus one would see in Qur’an that all
prophets mentioned with the exception of David and Solomon (Daud and
Suleman) (who were rulers) happen to be from weaker sections of society.

It is prophets from this section of society who can communicate with
great conviction the divine message of truth, justice, benevolence,
love, compassion, human dignity and equality. All prophets of Allah
brought these values and exemplified them through their personal life.
Prophet of Islam too was embodiment of these values, particularly
compassion. There are numerous incidents from his life which show his
compassionate approach towards fellow human beings irrespective of
religion or station in life.

Once a woman was bought to his presence and was told she is sinner and
must be punished. The Prophet, instead of asking her about her sins,
asked her what act of compassion she had done to any fellow being. She
said I cannot recall any act of good towards any other human being.
She reflected and said no I can’t recall any such incident. The
Prophet again asked her whether you have helped any living being?

The woman thought for a while and said, yes, once a dog was thirsty
and there was some water in a pit he was unable to reach with his
tongue. I took pity on the dog, took off my sock and fetched some
water from the pit and gave it to the dog. The Prophet said go Allah
will forgive all your sin for his act of compassion towards an animal.

A frail and sick person came to the Prophet and said I have committed
a grave sin, please punish me. Prophet asked him what sin have you
committed? Thereupon the person said I was sick and a woman came to
inquire of my health and I committed an act of sin with her. Please
punish me otherwise Allah will punish me eternally in the world
hereafter. The Prophet once again asked him if you really did this to
the woman so as to give him one more chance of denying. But the person
persisted.

Since this person was too weak Prophet did not want to punish him with
hundred lashes which is the Qur’anic punishment for adultery. Prophet
thought for a while and asked hundred branches of palm date tree to be
brought, he tied them together and delivered one soft blow and told
the person go you have met with your punishment.

There is another often repeated story of a Jewish woman who sued to
throw garbage on the Prophet whenever he passed through that way. When
no garbage was thrown one day he inquired about the woman and was told
she was sick. He went to her house to inquire about her health and
prayed for her recovery. She of course was overwhelmed with this
gesture of the Prophet and converted to Islam.

Needless to say it was not Prophet’s intention to convert her but to
show his deep personal concern for her illness. Had he not been
compassionate he would not done that. These stories make it clear that
the Prophet of Islam felt others sufferings as his own and would try
to do whatever he could to lessen or remove these sufferings. It is
strikingly like concept of dukkha in the Buddhist tradition and
removal of dukkha is an act of religion.

Forgiveness is another quality essential for a compassionate behavior.
Allah thus repeatedly described as Ghafurur Rahim (Forgiver and
Merciful) in the Qur’an. He is not so much as Punisher but Forgiver.
Sincere repentance (taubah) on the part of human beings leads to
forgiveness of Allah.

The Prophet too was great forgiver. As far as possible he would
forgive even worst of his enemies. When he conquered Mecca without
shedding a drop of blood, he declared he would not punish anyone
provided they did not fight and gave up arms. His enemies who had
indulged in inhuman persecution of the Prophet and his companions,
feared for the worst but were pleasantly surprised that Prophet
pardoned all of them.

Abu Sufyan and his wife Hinda who were in the forefront of persecuting
the Prophet and his companions and Hinda had chewed liver of his uncle
Hamza who was most dear to him, were also pardoned. There can be
hardly better example of forgiveness and compassion. And think of Arab
society with all its tribal customs which considered qisas
(retaliation in equal measure) a basic necessity. The whole society
considered doctrine of qisasi central in the absence of any law
enforcing agency.

Various Qur’an did sanction the doctrine of qisas (as there was no law
enforcing machinery) but made it clear that forgiveness and compassion
to the offender are superior values and who would practice these
values if not the Prophet? He practiced them as the human exemplifier.
Thus the Prophet did not teach anything but practiced it himself in
most trying conditions. To forgive his worst enemies in Mecca was most
challenging and no one would have complained if the Prophet had sought
revenge. It was the norm of that society. But the Prophet wanted to
establish superiority of higher values.

In Islamic world then there were two parallel streams and together
they constituted Islamic mainstream. These two streams were
socio-political stream and Sufi stream and both these stream had their
own respective understanding of jihad. The socio-political stream
which consisted of ruling and upper classes and on the other Sufis who
got support mainly from weaker sections of society though part of the
ruling class also had faith in Sufi saints due to their popularity
among masses of people.

While the ruling classes understood by jihad defense of Islamic state
and expansion of limits of Islamic state. A section of theologians
depended for their sustenance on the ruling classes and hence their
discourse on jihad was mainly to promote interests of ruling classes.
Thus the large part of theological discourse on jihad supported the
point of view of ruling classes and they defended jihad in the sense
of military operations.

Jihad, on the other hand, meant inner struggle to suppress desires and
cultivate virtues of patience (sabr) and reliance on Allah (tavakkul),
for the sufi stream of Islam. There was’nt much support for war and
political struggle among the sufi saints. The sufi saints tried to
cultivate what Qur’an calls nafs-e-mutmainna (the contented soul) and
not nafs-e-ammarah (desiring soul). Since it requires great deal of
struggle to cultivate nafs-e-mutmainnah it was real jihad for sufi
stream of Islam.

And let us remember it is nafs-e-mutmainna (contented soul) which also
creates attitude of compassion. A grabbing and greedy soul which is
nafs-e-ammarah can never show compassion towards the suffering of
others and ruling classes and their supporters have this kind of soul
as their greed can be fulfilled only by inflicting suffering on
others. Thus it will be seen that jihad in the Qur’an is not in
absolute sense of war or fighting against kafirs as usually
understood.

Jihad is, on the other hand, layered concept and has been interpreted
very differently by different classes of Muslims. Jihad is mainly
spiritual and the Prophet of Islam had very complex kind of challenges
both material and spiritual and hence he and his companions used jihad
in both material and spiritual senses. However, its centrality lay in
spiritual struggle and Sufis were basically enchanted by spiritual
struggle of the Prophet and hence jihad for them was a supreme and
most challenging struggle to suppress nafs-e-ammarah (desiring soul)
and hence from them jihad had significance as a spiritual struggle.

Sufis had very caring and sharing attitude which is an important
ingredient of compassion. They expressed their solidarity with
suffering people and weaker sections of society and that is why
thousands of people had great reverence for them. Though they received
lot of money from their devotees including members of ruling classes,
they never spent it on their self.

They used to open what is called langar i.e. a common kitchen where
anyone irrespective of caste and creed could eat any time of the day.
Thus they had very compassionate attitude towards suffering people.
They derived their inspiration from a hadis-e-qudsi (a divine hadis)
which is as follows: Allah would ask on the Day of Judgment “I was
hungry and you did not feed me, I was thirsty and you did not quench
my thirst and I was naked and you did not clothe me. The person being
held to account would say O! Allah you are the Provider of food how
could I feed you? Allah would say my servant (abd) was hungry and you
did not feed him. If a human person is hungry as if I am hungry and if
a human person is thirsty as if I am thirsty, and if a human person is
naked as if I am naked.” Thus the Sufis always saw to it that any
human being who came to them should not go back hungry. They would do
everything possible to feed him/her.

They would even go hungry and feed the person who happened to be
hungry. And this compassion extended to even animals and plants. The
Prophet once saw a donkey who was indentured on its face. He berated
its owner that you have no compassion for this poor animal. You have
disfigured its face. The owner said it is required for identifying the
animal. Prophet told him at least do not disfigured its face and do it
on some other part of the animal.

Sufi Junaid once say an ant crawling in his room. He got worried that
someone would trample it underfoot and ant will be killed. He thought
for a moment how to save its life. He saw a container containing wheat
flour lying in the room. He gently lifted ant and put it in the
container. Such was the compassion of Sufis towards human beings,
animals and even an ant.

Compassion is highly necessary for sustenance of life on this earth. A
compassionate approach only can make our life rich. It is greed which
makes human beings ruthless towards others as one can fulfill once
greed only by inflicting suffering on others. For a compassionate
person thus it is necessary to lead need-based life, not greed-based
life. The Qur’an exhorts believers to give away their surplus to the
needy people (2:219).

Qur’an also levies a tithe on Muslims called zakat which has to be
spent on orphans, widows, poor, needy, wayfarers and for releasing of
prisoners. All these are helpless sections of society and hence need
our compassion. It is obligatory for all Muslims to spend of their
wealth on these helpless sections of society. It is not possible
without having compassion towards them.

Thus it is compassion which makes us real human being. A human being
who is not sensitive towards suffering of fellow human beings or
animals and plants cannot be human being indeed. Thus there is
constant struggle between greed and need and generally it is greed
which triumphs and result is lot of suffering of large number of human
beings on earth.

We can triumph over greed only through compassion. In fact all
religions want to enrich our spiritual life and thus teach compassion.
It is no religion which does not teach compassion. No religion
promotes greed. But history of that religion is often history of its
ruling classes and ruling classes are overpowered by greed for power
and self and thus often we find lot of bloodshed and wars in history
of these religions including that of Islam.

However there is always a parallel stream which is never highlighted
in history which is that of Sufis and saints engaged not in struggle
for power but struggle to overpower, over power their desire and greed
and cultivate compassionate attitude towards others. It is this
section of people who are salt of life and who find eternal reverence
in the hearts people, though not in their history.

We are also increasingly becoming insensitive to suffering of our own
climate. We want to live greedy life and do not mind even destroying
our climate. It is our over consumption which is leading to
destruction of our climate and our sensitivity towards it.
Thus we have to cultivate an attitude of compassion towards our
climate also. Reducing our consumption would achieve two purposes:
one, helping needy people on earth who are deprived of their just
right to exist and secondly, would help normalize our climate.

Thus compassion towards others suffering can result in enriching our
life both materially and spiritually. Today ours is consumer society
and whole emphasis is on consumption and the capitalist system draws
its dynamism from ever increasing consumption and it is sought to be
boosted through high-powered advertisement. This race forever
increasing consumption has made us, increasingly insensitive, towards
other’s suffering.

It is not easy to reduce our consumption as a whole though some
individual may succeed in doing that. We have to carefully cultivate
the attitude of compassion towards suffering of others to achieve this
objective. According to me religion can become a rich resource for
cultivating compassion in human beings. This can happen only when our
understanding of religion is transformed by religious leaders.

Our understanding of religion is entirely ritual centered today. We
have to go beyond rituals and religion should be our active guide for
transforming our inner self, a contented inner being wholly occupied
with values like love, selflessness, compassion and truthfulness. This
in fact is real religiosity, not merely performing certain rituals.
This also often leads to competitive religiosity and tension between
communities.

Qur’an repeatedly talks of istibaq al-khayrat i.e. excelling each
other in good deeds and what are good deeds, if not deeds based on
these values of love, compassion and truthfulness. The Prophet is
reported to have said that it is more meritorious to feed a hungry
widow than pray whole night. Thus compassion towards a hungry soul is
more important than prayer. Allah hardly needs our prayer.

And actually prayer and fasting has also been prescribed to cultivate
with these values, not because Allah needs them. Rituals are a means
to an end, not an end in themselves but we have reduced them to an end
itself. We must urgently revise our attitude towards ritual-oriented
religion and replace it with value-oriented one, if we have to reduce
suffering of humanity. Buddhism and Islam both greatly compliment each
other in cultivating compassion among their followers. Christianity
and Hinduism too with their emphasis on love and non-violence can be
valued associates and we can transform our world. Will these religions
join hands to reduce suffering of our earth?

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Islamic Jihad

Jihad of the heart (jihad bil qalb/nafs) is concerned with combatting
the devil and in the attempt to escape his persuasion to evil. This
type of Jihad was regarded as the greater jihad (al-jihad al-akbar).
Jihad by the tongue (jihad bil lisan) is concerned with speaking the
truth and spreading the word of Islam with one's tongue.
Jihad by the hand (jihad bil yad) refers to choosing to do what is
right and to combat injustice and what is wrong with action.
Jihad by the sword (jihad bis saif) refers to qital fi sabilillah
(armed fighting in the way of God, or holy war), the most common usage
by Salafi Muslims and offshoots of the Muslim Brotherhood.

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Light, Peace & Blessings

Gulsha Fawzia Begum

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Sai Baba of Shirdi

Sai Baba of Shirdi (1830's – October 15, 1918), also known as Shirdi
Sai Baba (Marathi: शिर्डी साई बाबा), was an Indian guru, yogi and
fakirwho is regarded by his Hindu and Muslim devotees as a saint. Some
Hindu followers have recently claimed that he was an incarnation
ofShiva or Dattatreya, which has helped them to accommodate him in
traditional Hindu worship. Many devotees believe that he was a
Sadguru. There are many stories and eyewitness accounts of miracles he
performed. He is a well-known figure in many parts of the world, but
especially in India, where he is much revered.

The name 'Sai Baba' is a believed to be a combination of Persian and
Indian origin but the fact is thatSāī is name from Indian origin
meaning "Sakshat Ishwar" given by the priest Mahalsapati (a close
devotee of Sai Baba) during the evening when baba returned to shirdi
after leaving shirdi earlier in his teen days (reference to it could
be found in Sai Charitra). Although the priest Mahalsapti confesses
the fact that he also does not realise him giving the name of "Sai" to
Baba. Baba (honorific) is a word meaning "father; grandfather; old
man; sir" used in Indo-Aryan languages. The appellative thus refers to
Sai Baba as being a "holy father" or "saintly father".[1] His
parentage, birth details, and life before the age of sixteen are
obscure, which has led to a variety of speculations and theories
attempting to explain Sai Baba's origins. In his life and teachings he
tried to reconcile Hinduism and Islam: Sai Baba lived in a mosque
which he called Dwarakamayi, practiced Hindu andMuslim rituals, taught
using words and figures that drew from both traditions and was buried
in a Hindu temple in Shirdi. One of his well known epigrams says of
God: "Sabka Malik Ek " ("One God governs all") which traces its root
to the Bhagavad-Gita and Islam in general, and Sufism, in particular.
He always uttered "Allah Malik" ("God is Master"). He had no love for
perishable things, and was always engrossed in self-realization, which
was his sole concern.

Sai Baba taught a moral code of love, forgiveness, helping others,
charity, contentment, inner peace,and devotion to God and guru. His
teachings combined elements of Hinduism and Islam and tried to achieve
communal harmony between these religions.

Sai Baba observed worship procedures belonging to Hinduism and Islam;
he shunned any kind of regular rituals but allowed the practice of
namaz, chanting of Al-Fatiha, and Qur'an readings at Muslim festival
times.[20] Occasionally reciting the Al-Fatiha himself, Baba also
enjoyed listening to moulu and qawwali accompanied with the tabla and
sarangi twice daily.[21] He also wore clothing reminiscent of a Sufi
fakir. Sai Baba also opposed all sorts of persecutions on religious or
caste background.

Sai Baba was also an opponent of religious orthodoxy - both Hindu and
Muslim.[22] Although Sai Baba himself led the life of an ascetic, he
advised his followers to lead an ordinary family life.

Sai Baba encouraged his devotees to pray, chant God's name and read
holy scriptures - he told Muslims to study the Qur'an, and Hindus,
texts like the Ramayana, Vishnu Sahasranam, Bhagavad Gita (and
commentaries to it)and , Yoga Vasistha.[23] He advised his devotees
and followers to lead a moral life, help others, love every living
being without any discrimination, treat them with love and develop two
important features of character: faith (Shraddha) and patience
(Saburi). He also criticized atheism.[24] In his teachings Sai Baba
emphasized the importance of performing one's duties without
attachment to earthly matters and being ever content regardless of the
situation.

Sai Baba also interpreted the religious texts of both faiths.
According to what the people who stayed with him said and wrote he had
a profound knowledge of them. He explained the meaning of the Hindu
scriptures in the spirit of Advaita Vedanta. This was the character of
his philosophy. It also had numerous elements of bhakti. The three
main Hindu spiritual paths - Bhakti Yoga, Jnana Yoga and Karma Yoga -
were visible in the teachings of Sai Baba.[25] Another example of the
way he combined both faiths is the Hindu name he gave to his mosque,
Dwarakamai.[26]

Sai Baba said that God penetrates everything and lives in every being,
and as well that God is the essence of each of them. He emphasized the
complete oneness of God which was very close to the Islamic tawhid and
the Hindu doctrine, e.g. of the Upanishads. Sai Baba said that the
world and all that the human may give is transient and only God and
his gifts are eternal. Sai Baba also emphasized the importance of
devotion to God - bhakti - and surrender to his will. He also talked
about the need of faith and devotion to one's spiritual preceptor
(guru). He said that everyone was the soul and not the body. He
advised his disciples and followers to overcome the negative features
of character and develop the good ones. He taught them that all fate
was determined by karma.

Sai Baba left no written works. His teachings were oral, typically
short, pithy sayings rather than elaborate discourses. Sai would ask
his followers for money (dakshina), which he would give away to the
poor and other devotees the same day and spend the rest on buying wood
to maintain Dhuni. According to his followers he did it in order to
rid them of greed and material attachment.

Sai encouraged charity and the importance of sharing with others. He
said: "Unless there is some relationship or connection, nobody goes
anywhere. If any men or creatures come to you, do not discourteously
drive them away, but receive them well and treat them with due
respect. Shri Hari (God) will be certainly pleased if you give water
to the thirsty, bread to the hungry, clothes to the naked and your
verandah to strangers for sitting and resting. If anybody wants any
money from you and you are not inclined to give, do not give, but do
not bark at him like a dog."[27] Other favorite sayings of his were:
"Why do you fear when I am here",[28] "He has no beginning... He has
no end."[28] Sai Baba made eleven assurances to his devotees:

Sai Baba of Shirdi (took samadhi in 1918)

Whosoever puts their feet on Shirdi soil, their sufferings will come to an end.
The wretched and miserable will rise to joy and happiness as soon as
they climb the steps of Dwarakamai (Mosque).
I shall be ever active and vigorous even after leaving this earthly body.
My tomb shall bless and speak to the needs of my devotees.
I shall be active and vigorous even from my tomb.
My mortal remains will speak from My tomb.
I am ever living to help and guide all who come to Me, who surrender
to Me and who seek refuge in Me.
If you look at Me, I look at you.
If you cast your burden on Me, I shall surely bear it.
If you seek My advice and help, it shall be given to you at once.
There shall be no want in the house of My devotee.

Sai Baba's millions of disciples, followers and devotees believe that
he had performed many miracles. Some of them were: bilocation,
exorcisms, curing the incurably sick, helping his devotees in need in
a miraculous way, reading the minds of others. Numerous inhabitants of
Shirdi talked about these miracles. Some of them even wrote about them
in books. They talked and wrote about how they (and others) were the
witnesses of his unusual Yogic powers: levitation, entering a state of
Samādhi at wish, even removing his limbs and sticking them back to his
body (Khanda Yoga) or doing the same with his intestines.

Some additional famous examples of such miracles include making the
river Jumna (Yamuna), taking a disease of another, appearing in flesh
and blood after death, appearing beaten when another was beaten,
preventing a mosque from falling down on people, and more.[33]

According to his followers he appeared to them after his death, in
dreams, visions and even in bodily form, when he often gave them
advice. His devotees have many stories and experiences to tell.[34]
Many books have been written on these events.

Hinduism

During Sai Baba's life, the Hindu saint Anandanath of Yewala declared
Sai Baba a spiritual "diamond".[36] Another saint, Gangagir, called
him a "jewel".[36] Sri Beedkar Maharaj greatly revered Sai Baba, and
in 1873, when he met him he bestowed the title Jagadguru upon
him.[37][38] Sai Baba was also greatly respected by Vasudevananda
Saraswati (known as Tembye Swami).[39] Sai of Shirdi was also revered
by a group of Shaivicyogis, to which he belonged, known as the
Nath-Panchayat.[40]

[edit]Other religions

Sai Baba is considered a Pir by some Sufi groups. Meher Baba declared
Baba to be a Qutub-e-Irshad - the highest of the five Qutubs, "Master
of the Universe".[41] Baba is also worshipped by prominent
Zoroastrians such as Nanabhoy Palkhivala and Homi Bhabha, and has been
cited as the most popular non-Zoroastrian religious figure attracting
the attention of Zoroastrians.

Source: From Wikipedia

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Kashmir and the Kashyap Mahameru

"If there is a Heaven on earth, It is here, It is here, It is here" - Jehangir. 

Rarely have truer words been spoken. The heavenly vale of Kashmir has been an integral part of Indian Culture, History and Tradition since time immemorial.

Indian religious and spiritual texts can be broadly divided into three categories:

• The Ved (4 original texts that lay out the perspectives of Indian Dharma);
• The Upanishads (treatises that interpret the Ved) and
• The many Purans, collection of preachings, stories and anecdotes that bring the Indian Dharma to the common reader (this structure can be seen in the Bible which was written centuries after the Purans). 

The Nilamat Puran provides the first mention of Kashmir and lays out the etymology of the word Kashmir as "Ka" (meaning water) and "Shimir" (to desiccate"). So Kashmir means a land desiccated from water. This Puran considers the valley to be an embodiment of Uma, the fond name for Parvati, the daughter of Himalaya. 

This supports the Vedic legend about the great Sage Kashyap who established his Ashram in the valley. According to the legend, the valley of Kashmir was once a lake called Satisar. The sage Kashyap is credited with the draining of the lake by cutting the gap in the hills of Baramulla (originally Varah-Mula). Therefore the valley became known as Kashyap-Meru or Kashyap-Mir, the mountain or sea of Kashyap.

Indian culture was created by a number of great Sages or Rishis who entered India and formed Ashrams for education and research. Kashyap was one of the original sages. He was the son of Marichi, who was considered as the son of Brahma, the creator of the world. 

        
(Ancient Martand Temple in Kashmir) (Buddhist Stupa near Baramulla) (Muslim Tomb from a Hindu Temple)

The tradition established by Rishi Kashyap endured through centuries and Kashmir became a great center of education. The entire land of North India from today's Pakistan to Kashmir and onwards to today's Tibet became the greatest center of scholarship and education in the world. One of the greatest temples in India, Survana-Pitha (or Sharada Peeth as it is called today) is in Kashmir. The Rishi tradition has been preserved and practiced by the Pandits of Kashmir. 

Emperor Ashok, one of the greatest emperors in world history, is credited to have founded the city of Sri-Nagar, the capital of today's Kashmir. Ashok adapted Buddhism and under his sponsorship, Buddhism spread from India to all areas of Asia, across China all the way to Japan and Korea and through out today's South-East Asia. 

Due to the influence of Ashok, Kashmir became a center of Buddhist scholarship and scholars from all over the world came to Kashmir to study. 

Adi Shankar-Acharya, the most celebrated, modern era scholar-reformer in Indian History, reestablished the historical role of Indian Dharma through out India by defeating the greatest Buddhist scholars in debates. Beginning in South India, Shankar-Acharya traveled all over India and finally entered the great Survana-Peeth temple in Kashmir. 

According to legend, this temple had four doors for scholars from the four directions. The southern door (representing South India) had never been opened, indicating that no scholar from South India had ever entered Suvarna-Peeth. When Shankar-Acharya defeated all the scholars gathered there in all the scholastic disciplines including Mimamsa, Vedanta, the southern door of Suvarna-Peeth opened automatically and Shankar-Acharya entered the throne of Transcendent wisdom.  

With the Uzbek conquest of Kashmir, Muslim rule became established in Kashmir in 1349. Akbar, the great Mogul ruler of Delhi conquered Kashmir in 1548 and it stayed under Mogul rule until Sikhs under Rana Ranjit Singh captured it in 1780. 

Akbar's son Jehangir fell in love with Kashmir. Not only did Jehangir speak about his love for Kashmir, but he left monuments to his love for eternity.  

The glory of Sri-Nagar is the Dal Lake. Jehangir built exquisite gardens named Nishat and Shalimar that lead to Dal Lake. From the edge of Dal Lake, Nishat Bagh (garden) rises through 12 terraces along a broad central canal toward the nearby mountains. Chadars, sloping chutes, funnel water through each terrace to rectangular pools studded with fountain jets. 

Bollywood has always loved Kashmir from its early days. Below we present monuments of Bollywood's love for Kashmir. Most of these are tales of young men who visit Kashmir only to fall in love with a beautiful young Kashmiri woman. The first shows Nishat Bagh in its glory in the classic from "Arzoo". 

Kashmir is the valley for romance. You can sit in a shikhara (a covered gondola) and float on the gentle waters of Dal Lake. It takes about 3 hours to see the entire lake.  

Editor's Note; The source of the pictures and the historical background is Wikipedia.

(This article is a reprint from CinemaRasik http://www.cinemarasik.com. 

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THE KING OF SAINTS AL-GHAWTH AL-A’ZAM SULTAAN AL-AWLIYA SAYYIDUNA SHAIKH MUHYI’D-DIN ABD AL-QAADIR AL-JILANI AL-HASANI AL-HUSAINI R.A. by Maulana Mohammed Afthab Cassim Razvi

HIS GENEALOGY

HIS FAMILY HISTORY OF HIS BIRTH 
RELATING TO HIS BIRTH EARLY CHILDHOOD COMPLETION OF EDUCATION STRIVING AND ENDURANCE THE COURT OF HIS PIR-O-MURSHID THE MUSLIMS OF BAGHDAD HIS KARAMAAT (MIRACLES) HIS WIVES AND CHILDREN HIS ENLIGHTENING LECTURES INCIDENTS RELATING TO HIS DEMISE GENEALOGY

HIS NAME: His name was Abd al-Qaadir. His title was “Abu Muhammad” (father of Muhammad) s.a.w.s. He is famously known as Muhyi’d-Din, al-Ghawth al-A’zam, Sultan al-Awliya, Ghaus-e-Paak,etc. He was a descendant of the Holy Prophet Muhammad s.a.w.s. from both his mother’s (al-Husaini) and father’s side (al-Hasani). (Imam Hasan and Imam Husain r.a. being the grandsons of the Holy Prophet Muhammad – s.a.w.s. ). Sayyid Abu Saleh Moosa r.a. was his father and Sayyidah Ummul Khair Faatima r.a. was his mother.

PLACE OF BIRTH: According to authentic narrations, Sayyiduna al-Ghawth al-A’zam Shaikh Abd al-Qaadir al-Jilani r.a. was born in a place called Neef, which is situated in Gilan (Persia). According to Imam Yaaqoot Hamwi r.a., Shaikh Abd al-Qaadir al-Jilani r.a. was born in a place called Bashteer. Most historians agree that Neef and Bashteer were differrent names for the same place. Since he was born in Gilan, al-Ghawth al-A’zam Shaikh Abd al-Qaadir r.a. is known as al-Jilani. Concerning his birth, al-Ghawth al-A’zam r.a. personally states the following in his “Qasida-e-Ghausia”: “I am a citizen of Jeel and my name is Muhyi’d-Din and the flag of my exaltedness is planted firm on mountains.”

HIS FAMILY TREE: His family tree reaches the Caliph, Sayyiduna Ali al-Murtadha r.a. from his father through fourteen generations and through his mother by twelve generations. Shaikh Sayyiduna Abdur Rahman Jaami r.a. said the following concerning the geneology of al-Ghawth al-A’zam r.a. : “He is an exalted King, who is known as al-Ghwath al-A’zam. He is Sayyid from both his parents. Hasani from his father and Husaini from his mother.” His family tree is as follows: SAYYIDUNA RASOOLULLAH, s.a.w.s.

• A. SAYYIDATUN NISA FATHIMATU ZAHRA
• B. SAYYIDUNA ALI-E-MURTAZA r.a.
• A1. SHAHEED-E-KARBALA IMAM HUSAIN r.a.
• B1. SAYYIDUNA IMAM HASSAN

A2. SAYYIDUNA IMAM ZAINUL ABEDEEN r.a.

B2. SAYYID HASSAN MATHNI

A3. IMAM MUHAMMAD BAAQIR r.a.

B3. SAYYID ABDUL MAHDH

A4. SAYYIDUNA IMAM JAAFAR SAADIQ r.a.

B4. SAYYID MOOSA AL JAWN

A5. SAYYIDUNA IMAM MOOSA KAAZIM r.a.

A5. SAYYID ABDULLAH THAANI

A6. SAYYIDUNA SHAIKH ALI RAZA r.a.

B6. SAYYID MOOSA THAANI

A7. SAYYID ABOO ALA’UDDEEN r.a.

B7. SAYYID DAWOOD

A8. SAYYID KAMAALUD’DEEN ESA r.a.

B8. SAYYID MUHAMMAD

A9. SAYYID ABUL ATAA ABDULLAH r.a.

B9. SAYYID YAHYA AZ ZAAHID

A10. SHAIKH SAYYID MAHMOOD r.a.

B10. SAYYID ABI ABDILLAI

A11. SAYYID MUHAMMAD

B11. SAYYID ABU SAMEH MOOSA (father)

SAYYID ABOO JAMAAL

SAYYID ABDULLAH SOOM’EE

SAYYIDAH UMMUL KHAIR FAATIMA (Mother)

SAYYIDUNA MUHIYYUD’DEEN ABU MUHAMMAD ABDUL QAADIR JILANI

ILLUSTRIOUS FAMILY HISTORY

SAYYIDI ABDULLAH SOOM’EE: He was the maternal grandfather of al-Ghawth al-A’zam Shaikh Abd al-Qaadir al-Jilani r.a. He was a very patient, humble, kind and sincere person. His home served as a place of refuge for the poor, needy and the orphaned. He was amongst the grand Mashaa’ikh of Jilan. He was known as a great “Sahib-e-Karamah”, meaning that he performed many miracles that were seen by thousands of people; from amongst whom many became his disciples by joining his spiritual order. Once, a few of his disciples (mureeds) were on a business expedition to Samarkand. Bandits stopped them. They immediately called out his name for assistance. Suddenly, they found him standing besides them saying, in a state of Jalaal, to the bandits: “Our Allah is Pure and free from defects. Bandits! Stay away (from my disciples).” When the bandits heard these words, they dispersed leaving the Mureeds safe and unharmed. When the mureeds searched for Sayyidi Abdullah Soom’ee r.a. after this incident, he was nowhere to be seen. When they disciples returned to Jilan, they informed the people there of this incident only to be told that the great Saint (Wali) of Allah had not been seen to leave the city of Jilan during that particular time period!

SAYYIDAH AISHA ZAAHIDA r.a. : She was the paternal aunt of al-Ghawth al-A’zam Shaikh Abd al-Qaadir al-Jilani r.a. She was a very kind and pious woman. Her entire life was spent in the remembrance of Almighty Allah. The people of Jilan were very familiar with her piety and her sincerity in Ibadah. They used to always go to her in times of need and hardship and request her to make Du’a. Once, there was a very lengthy drought in Jilan, which resulted in a severe shortage of food and water. The people of Jilan prayed to Almighty Allah for rain, but to no avail. Finally, they turned to Sayyidah Aisha Zaahida r.a. and requested her to pray for rain. After listening to their request she went into the courtyard of her humble home and began to sweep the dust into one corner. When she was finished sweeping, she said with great sincerity: “O’Allah! My job was to sweep up the dust. All that is left now is for You to do is the sprinkling.” She just completed saying these words, when dark clouds began to gather and it began to rain, thus breaking the lenghty drought in Jilan. She lived in the city of Jilan until her demise. May Allah shower His Mercy upon her.

SAYYIDI ABU SAALEH SAYYYIDAH UMMUL KHAIR FAATIMA r.a. : They were the blessed parents of Al-Ghawth al-A’zam Shaikh Abd al-Qaadir al-Jilani r.a. Shaikh Abu Saaleh r.a. was a very pious and humble person. He was also a master in the tactics of Jihad and it was due to this that he was given the title of “Jangi Dost”. Sayyidah Ummul Khair Faatima r.a. was also a great Aabida and Zaahida r.a. After reading the incident which led to the marriage (Nikah) of these two great personalities and the birth of Shaikh Abd al-Qaadir al-Jilani r.a., not only will the torch of Imaanbe re kindled in our hearts, but we would be able to understand the lofty status of Shaikh Abd al-Qaadir al-Jilani r.a. through the greatness and pureness of his parents. It has been narrated that when Sayyidi Abu Saaleh r.a. was in the prime of his youth he would spend most of his time in Mujahida (Striving in the path of Allah).

Once, he was making Ibadah beside a river, he felt the need to eat as he had not eaten for three days and three nights. Whilst in this thought, he saw an apple floating down the river towards him. He reached into the river and took the apple. After he had eaten the apple, a thought crossed his mind concerning the origin of the fruit that he had eaten. He reasoned that although the apple flowed in the river, it had to belong to someone and that he had eaten this apple without the permission of the owner. He immediately began to walk along the bank of the river looking for the source of the apple, he walked for a long time until he came to an orchard. There he saw an apple tree. The branches of the tree were hanging over the river. The apples from the tree were falling into the river and were being carried downstream.

When he observed this he immediately realised that the apple, which he had eaten, had come from this very tree. He entered the orchard and queried concerning the owner of the orchard. He was informed that the owner was Sayyidi Abdullah Soom’ee r.a. He went to the owner and explained to him the incident concerning him eating the apple. He then asked Sayyidi Abdullah Soom’ee r.a. to forgive him for his mishap.

After listening to Sayyiduna Abu Saaleh r.a., Sayyidi Abdullah Soom’ee r.a. immediately realised that this was no ordinary young man. Without [a] doubt, he knew that he was a chosen servant of Almighty Allah. Shaikh Abdullah Soom’ee r.a. agreed to forgive him for eating the apple. But this, he told him, was subject to a condition. The condition being that Sayyidi Abu Saaleh r.a. would have to take care of the orchard, and make Mujahida there for ten years. Shaikh Abu Saaleh r.a. accepted this condition with great pleasure.

He served in the orchard for ten years and also made Mujahida. After ten years had passed, he went to Sayyiduna Abdullah Soom’ee r.a. to be pardoned. Shaikh Abdullah Soom’ee r.a. asked him to serve for another two years, which he accepted again without complaint. After these two years had passed, he went back to Sayyiduna Abdullah Soom’ee r.a. and asked to be pardoned. Shaikh Abdullah Soom’ee r.a. agreed to pardon him on one last condition.

He said, “O’ Abu Saaleh! I have a daughter whose feet are paralysed, her hands are crippled,and she is deaf and blind. I would like for you to marry her.”

When most persons would have rejected such a condition, Sayyidi Abu Saaleh r.a. even accepted this condition. After the Nikah, he went into his room to see his bride for the very first time. To his amazement, he saw a beautiful normal woman sitting in his room. He thought that there had been some mistake and that the wrong woman was in his room. He rushed out of the room and presented himself before Shaikh Abdullah Soom’ee r.a. On seeing him. Shaikh Abdullah Soom’ee r.a. smiled and then said, “Do not fear. It is she that is my daughter. All the qualities that I had explained to you concerning her are true. I said she was paralysed, because she has never taken even one step out of this house. I said she was crippled, because she has never done anything against Shari’ah. I said she was blind because she has never seen a Ghair Mahram and I said that she was deaf because she has never heard a single word against the Shari’ah.”

When Sayyidi Abu Saaleh r.a. heard these words, he knew that not one moment in twelve years was wasted, and every moment spent in the service of Sayyidi Abdullah Soom’ee r.a. was worth more than he could imagine. It was from these two pious servants of Almighty Allah and devotees of the Prophet Muhammad s.a.w.s. that al-Ghawth al-A’zam Shaikh Abd al-Qaadir al-Jilani r.a. was born.

PREDICTIONS OF HIS BIRTH

SHAIKH-UL-MASHAA’IKH, SAYYIDUNA JUNAID AL-BAGHDADI r.a. : He lived two hundred years before al-Ghawth al-A’zam Shaikh Abd al-Qaadir al-Jilani r.a. and foretold his coming in the following manner: r.a. Once, while Shaikh Junaid al-Baghdadi r.a. 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. 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 and his title will be Muhyi’d-Din. He will be born in Jilan and he will reside in Baghdad. One day, on the Command of Allah, he will say, ‘My foot is on the shoulders of all the Awliya Allah’. While in my spiritual condition, I saw his excellence and these words were uttered by me without my control.”

IMAM HASSAN ASKARI r.a. : Shaikh Abu Muhammad r.a. states that before his demise, Imam Hassan Askari r.a. handed over his Jubba(Cloak) to Sayyiduna Imam Ma’roof Karki r.a. and asked him to pass it over to al-Ghawth al-A’zam Shaikh Abd al-Qaadir al-Jilani r.a. Shaikh Imam Ma’roof Karki r.a. passed over this cloak to Sayyiduna Junaid al-Baghdadi r.a., who in turn passed it over to Shaikh Danoori r.a. . From here it was then passed down until it reached Shaikh Abd al-Qaadir al-Jilani r.a. in the year 497 A.H. (Makhzanul Qaaderiah)

SHAIKH ABU BAKR BIN HAW’WAAR r.a. : He lived before the time of al-Ghawth al-A’zam r.a. and was amongst the distinguished Mashaa’ikh of Baghdad. Once, while he was sitting in his majlis, he said, “There are seven Aqtaab (High-Ranking Awliya) of Iraq:

1. Shaikh Ma’roof Karki r.a. 
2. Shaikh Imam Ahmad bin Hanbal r.a. 
3. Shaikh Bishr Haafi r.a. 
4. Shaikh Mansoor bin Amaar r.a. 
5. Sayyiduna Junaid al-Baghdadi r.a. 
6. Shaikh Sahl bin Abdullah Tastari r.a. 
7. Shaikh Abd al-Qaadir Jeeli r.a.

When he heard this, Sayyidi Abu Muhammad r.a., who was a mureed of Shaikh Abu Bakr r.a. asked, “We have heard and know six of these names, but the seventh, we have not heard of. O Shaikh! Who is Abd al-Qaadir al-Jilani?” Shaikh Abu Bakr r.a. replied by saying: “Abd al-Qaadir r.a. 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 Baghdad.” (Bahjatul Asraar)

SHAIKH KHALEEL BALKHI r.a. : He was a great Wali-Allah and had passed away before the time of al-Ghawth al-A’zam Shaikh Abd al-Qaadir al-Jilani r.a. Once while he was 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 Awliya Allah.” (Azkaarul Abraar)

IMAM MUHAMMAD BIN SA’EED ZANJANI r.a. : He stated as follows in his distinguished work, “Nuzhatul Khawatir”: “From the era of Shaikh Abi Ali Hassan Yasaarajuwi r.a. up to the era of Shaikh Abd al-Qaadir al-Jilani r.a., every Wali that passed this earth, foretold the coming and the excellence of al-Ghawth al-A’zam Shaikh Abd al-Qaadir al-Jilani r.a. ” (Nuzhatul Khawatir)

EVENTS RELATING TO HIS BIRTH

There are two narrations concerning the date of birth of al-Ghawth al-A’zam Shaikh Abd al-Qaadir al-Jilani r.a. The first narration is that he was born on the 1^stof Ramadaan 470 A.H.. The second narration is that he was born on the eve of the 2^nd of Ramadaan 470 A.H. The second narration seems to be the one more favoured amongst the learned scholars. The birth of al-Ghawth al-A’zam Shaikh Abd al-Qaadir al-Jilani r.a. was a great blessing to the Ummah. It was the arrival of the Sultaanul Awliya (King of the Awliya), which had been foretold for centuries before his birth. Sayyidah Ummul Khair Faatima r.a. was 60 years old when Shaikh Abd al-Qaadir al-Jilani r.a. was born. It is widely known that women at this age are usually incapable of having children. This alone was one of the astounding facts relating to the birth of the great Saint.

MIRACULOUS EVENTS SURROUNDING HIS BIRTH: Apart from this, there were many other miraculous events surrounding the birth of Shaikh Abd al-Qaadir al-Jilani r.a. Shaikh Sayyiduna Shahabud-Din Suharwardi r.a. quoted the following five miracles (Karamahs) relating to the birth of al-Ghawth al-A’zam r.a. in his distinguished book, “Manaqib-e-Ghausia”: (1). On the eve his birth, his father saw the Holy Prophet Muhammad (s.a.w.s. ) in his dream. The Holy Prophet Muhammad (s.a.w.s. ) gave him the following glad tidings: “O Abu Saaleh! Almighty Allah has blessed you with a pious son. He is my beloved and the beloved of Almighty Allah. He is the most exalted amongst the Awliya and Aqtaab”. (2). When he was born, he had the impression of the footprint ofRasoolullah, s.a.w.s. on his shoulder. This alone was the proof of his Wilayah (Sainthood). (3). Almighty Allah gave glad tidings to his parents in their dream that their son would be the Sultaanul Awilyahand those who oppose him would be Gumrah (misled). (4). On the eve of his birth, approximately eleven hundred males were born in Jilan. Every one of them was a Wali Allah. (5). He was born on the eve of Ramadaan and during the entire month of Ramadaan 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 mother said that he never cried for milk for the entire day and he would only drink milk at the time of Iftaar!

HIS EARLY CHILDHOOD

DEMISE OF HIS FATHER: After the demise of his father, his grandfather, Shaikh Abdullah Soom’ee, r.a., took care of him. It was his grandfather that was responsible for the marriage of the parents of the great Saint. He moulded Shaikh Abd al-Qaadir al-Jilani r.a. from childhood into the personality that he was to be. He blessed Shaikh Abd al-Qaadir al-Jilani r.a. with gems of spiritualism. He nurtured him with gentleness and showered him with words of wisdom.

VOICE FROM THE UNSEEN: Al-Ghawth al-A’zam Shaikh Abd al-Qaadir al-Jilani r.a. was not like other children who spent their time in play and amusement. 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 a Voice from the Unseen would be heard to say, “Come towards Me, O blessed one.” At first, Shaikh Abd al-Qaadir al-Jilani r.a. would become afraid when he heard this voice. He would go to his mother and sit on her lap. As time passed, he became accustomed to this voice. Instead of going to his mother, he would abandon the thought of playing and occupy himself in the remembrance of Almighty Allah.

COMMENCEMENT OF ACADEMIC STUDIES: When al-Ghawth al-A’zam Shaikh Abd al-Qaadir al-Jilani r.a. was four and a half years old, and according to certain narrations, five years old, his mother enrolled him into a local Madrassa in Jilan. He studied at this Madrassah until the age of ten. During this period, a certain amazing event occurred. Whenever Shaikh Abd al-Qaadir al-Jilani r.a. would enter the Madrassa he would see bright figures walking ahead of him saying, “Give way to the Friend of Allah.” His son, Sayyidi Abdur Razzaq r.a., reports that once Shaikh Abd al-Qaadir al-Jilani r.a. was asked when he first came to know of his Wilayahand the great Ghaus r.a. replied: “When I was ten years old, I found Angels walking beside me on my way to the Madrassa. When we reached the Madrassa 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 Wilayah”.

DEMISE OF SAYYIDI ABDULLAH SOOM’EE r.a. : Shaikh Abd al-Qaadir al-Jilani r.a. was still a student at the Madrassa in Baghdad when his grandfather, Shaikh Abdullah Soom’ee r.a. passed away. After the demise of his grandfather, the responsibility for his education fell upon his mother. She fulfilled this responsibility with great patience, sincerity and dedication. Shaikh Abd al-Qaadir al-Jilani r.a. was about 18 years old when this incident took place. One day, he left his home for a walk. As he walked along the streets of Jilan he saw an ox in front of him. He walked behind it for some time. The ox then turned around and spoke to him in the language of humans. It said: “You have not been created for this and you have not been commanded to do this.” He immediately returned home and explained this incident to his mother. He requested permission from his mother to journey to Baghdad in order to complete his academic studies and seek more spiritual knowledge. His mother, who was now 78 years old, acceded to this noble request without a second thought.

HIS MOTHER’S ADVICE: It was such a time where parents in their old age usually depend on their children for moral and financial support, but this pious and pure servant of Allah only wanted the pleasure of Almighty Allah and His Rasool (s.a.w.s.). Whilst she was very attached to Shaikh Abd al-Qaadir al-Jilani r.a., 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 or another animal. The roads passed through dense forests and jungles and there was always the danger of travellers being robbed and killed by bandits. Sayyidah Ummul Khair Faatima r.a. knew of the dangers but still supported her son’s. She wished him well with her Du’as. 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 Du’as will always be with you. May Almighty Allah grant you success in your quest for academic and spiritual knowledge.”

She then said: “Your deceased father left eighty Dinars from which I am giving you forty Dinars for your journey and forty Dinars I will keep for your younger brother, Sayyid Abu Ahmad Abdullah.” She took the forty Dinars and sewed them under the arm of his coat. She once again made Du’a for him. On bidding him farewell, she gave him the following advice: “O’ my beloved son! Let this advice, which I am about to give you be an important part of your life. Always speak the truth! Do not even think of lies.” The young Shaikh Abd al-Qaadir al-Jilani r.a. said, “My dear mother! I promise from my heart that I will always act upon your advise.” Sayyidah Faatima r.a. 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 Protector”. The journey to Baghdad began.

ADHERENCE TO HIS MOTHER’S ADVICE: After bidding farewell to his mother, Shaikh Abd al-Qaadir al-Jilani r.a. joined a caravan, which was on its way to Baghdad. In those days, people travelled in groups for the sake of safety. The caravan of al-Ghawth al-A’zam r.a. reached the city of Hamdaan without incident. After leaving Hamdaan, they journeyed further. The journey took them into a vast forest wherein they were attacked by sixty bandits. The leader of this band of robbers was a very notorious person called Ahmad Badwi. The travellers did not have the means to defend themselves against the bandits and were forced to surrender their belongings and valuables to them. After raiding the travellers, the bandits gathered together all the loot and began to distribute it amongst themselves. Whilst all this was happening, al-Ghawth al-A’zam r.a. was standing very calmly amongst the travellers. None of the bandits approached him as he was regarded as just a young boy, until one of them decided to approach him. He went up to Shaikh Abd al-Qaadir al-Jilani r.a. and asked him if he had any valuables. Shaikh Abd al-Qaadir al-Jilani r.a. said that he had in his possession forty Dinars. When he heard this, the robber laughed at the young Shaikh Abd al-Qaadir al-Jilani r.a. and walked away, thinking that he was lying.

After some time, another robber asked him the same question and he received the same answer. He too dismissed the reply of al-Ghawth al-A’zam r.a. as a joke. When the bandits gathered together, then both these bandits began to joke about the young boy who said he had forty Dinars. Their leader, Ahmed Badawi, asked them to bring the young Shaikh Abd al-Qaadir al-Jilani r.a. to him. When he was brought before Ahmed Badawi, the leader of the bandits asked him if he had any valuables in his possession. The young Shaikh Abd al-Qaadir al-Jilani r.a. replied that he had forty Dinars on him.

Ahmed Badawi asked for the forty Dinars and Shaikh Abd al-Qaadir al-Jilani r.a. showed him where he had hidden it. When they tore open the coat of Shaikh Abd al-Qaadir al-Jilani r.a. they found the forty Dinars sewn under the armpits. When they saw this, Ahmed Badawi and his bandits were taken aback. Ahmed Badawi asked: “O young man, none of us knew that you had any money. Knowing that we are bandits, why did you still tell us where the money was hidden?”

The young Shaikh Abd al-Qaadir al-Jilani r.a. replied by 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?” When Ahmed Badawi heard this, he felt great shame and, in tears, said, “Oh 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 al-Ghawth al-A’zam Shaikh Abd al-Qaadir al-Jilani r.a. and repented for his sins. When his accomplices saw this, 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 (repentance) of these bandits was so sincere that they were blessed with Wilayah, through the Sadqa of al-Ghawth al-A’zam Shaikh Abd al-Qaadir al-Jilani r.a. Referring to this incident, Shaikh Abd al-Qaadir al-Jilani r.a. stated: “This was the first tauba (repentance) that a group of misled persons had made at my hands.”

Shaikh ABD AL-QAADIR AL-JILANI ENTERS BAGHDAD: The city of Baghdad was blessed with the presence al-Ghawth al-A’zam Shaikh Abd al-Qaadir al-Jilani r.a. in the year 488 A.H. When he arrived in Baghdad, Shaikh Abd al-Qaadir al-Jilani r.a. already spent the forty Dirhams given to him by his mother. Without any money, 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. When he reached the Arcade, he found that there were already seventy Awliya Allah in search of Halaal food. Since he did not wish to be in their way, he returned to Baghdad.

On his way back, he met a traveller from Jilan. When he heard that Shaikh Abd al-Qaadir al-Jilani r.a. was from Jilan, he asked him if he knew a young man by the name of “Abd al-Qaadir”. Shaikh Abd al-Qaadir al-Jilani r.a. informed him that he was Abd al-Qaadir. The traveller then handed a block of gold to Shaikh Abd al-Qaadir al-Jilani r.a. saying that it had been sent to him by his mother. When Shaikh Abd al-Qaadir al-Jilani r.a. heard this, he immediately made the Shukrof Almighty Allah. He  then returned to the Arcade of Chosroes where he presented most of the gold to the Awliya Allah who were in search of food. He then took a little for himself and returned to Baghdad.

On his return to Baghdad, he prepared meals and fed the poor and then shared this meal with them. This alone shows the character of the great Ghaus that even though he was without food, he first gave most of his gold to the Awliya Allah, then fed the poor before eating the the food himself. Without doubt, this is the sign of a true servant of Allah.

It was in this manner that the life of al-Ghawth al-A’zam Shaikh Abd al-Qaadir al-Jilani r.a. commenced in the holy city of Baghdad.

ATTAINING AND COMPLETION OF ACADEMIC KNOWLEDGE

After a few days in Baghdad Shareef, al-Ghawth al-A’zam Shaikh Abd al-Qaadir al-Jilani r.a. enrolled for academic studies at the famous Jamia Nizamia, which was the centre of learning and spiritualism in the Islamic world. Teachers of great calibre and piety tutored here.

Shaikh Abd al-Qaadir al-Jilani r.a. studied with great sincerity and dedication.

Amongst his teachers were: Abul Wafa Ali bin Aqeel, Abu Zakariyah Yahyaa bin Ali Tabrezi, Abu Saeed bin Abdul Kareem, Abul Anaa’im Muhammad bin Ali bin Muhammad, Abu Sa’eed bin Mubaarak Makhzoomi, and Abul Khair Hamaad bin Muslim Al Dabbas r.a. He attained the knowledge of Qirah, Tafseer, Hadith, Fiqh, Shari’ah and Tareeqah from the above-mentioned Ulama.

He also excelled in all these subjects. In the field of Adab, his teacher was Allama Abu Zakariyah Tabrezi r.a. who was a great Aalim of his time. He was also the author of various Kitaabs such as “Tafseerul Quraan Wal E’raab”, “Sharah Qasaa’idul Ashr”a“Sharah Diwaan Abi Tamaam”. In the field of Fiqh andUsool-e-Fiqh, his teachers were: Shaikh Abul Wafa bin Aqeel Hambali, Abul Hassan Muhammad bin Qaazi Abul Ulaa and Shaikh Abul Khataab Mahfooz Hambali, and Qaazi Abu Sa’eed Mubaarak bin Ali Makhzoomi Hambali r.a.

In the field of Hadith, he attained knowledge from the following Ulama: Sayyidi Abul Barkaat Talhaa Al Aaqooli, Abul Ana’im Muhammad bin Ali bin Maimoon Al Farsi, Abu Uthmaan Ismaeel bin Muhammad Al Isbihaani, Abu Ghaalib Muhammad bin Hassan Al Baaqilaani, Abu Muhammad Jaafar bin Ahmad binil Husaini, Sayyidi Muhammad Mukhtaar Al Haashmi, Sayyidi Abu Mansoor Abdur Rahmaan Al Qaz’zaaz, Abul Qaasim Ali bin Ahmad Ban’naan Al Karghi After intense studies, Shaikh Abd al-Qaadir al-Jilani r.a. qualified from Jamia Nizamia. During this period, there was no Aalim present on the earth who was more knowledgeable and pious than Shaikh Abd al-Qaadir al-Jilani r.a.

HARDSHIPS FACED DURING STUDIES

While studying in Baghdad, he faced many hardships and was tested severely by the life of Baghdad. Shaikh Abd al-Qaadir al-Jilani r.a. himself used to say: “The hardship and difficulties that I faced in Baghdad during my studies were so severe that if they had to be placed on a mountain, then even the mountain would split in two.” He also used to say: “When the hardships and difficulties would become unbearable, then I would lay on the road 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 tranquillity and peace.”

After adjourning from classes, he used to wander into the jungles and forests of Baghdad where he used to spend the entire night in the Zikr of Almighty Allah. He did this regardless of the weather conditions or season. If he become tired and weak, 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, he used to go towards the river Euphrates and eat whatever vegetables he could find beside the river. He always said that he gained much pleasure in this way of life and it caused him to gain closeness to Almighty Allah.

PATIENCE DURING A SEVERE DROUGHT: Once, while he was studying, the city of Baghdad experienced a severe drought. The conditions in Baghdad became so desperate that people became dependant on every grain that they could find. When there was no more grain, people began to eat plants and leaves from trees. During this time, al-Ghawth al-A’zam r.a. used to also go out in search for food. But when he saw others in search of food, he would return to the city empty-handed, as he did not feel it appropriate to impose by disturbing others whom he thought needed food more than he did. Many days had passed by without him eating.

Due to intense hunger, he was compelled to go out in search of food towards a market in Baghdad known as Sooqur Raihaanain”. As he entered the market, his hunger had made him so weak and tired, that be could not stand anymore. He saw a Musjid nearby and slowly dragged himself towards it. He entered the Musjid and sat against one of the walls of the Musjid to support his now tired and weak body. He sat there for a while. Then he saw a person enter the Musjid. The person sat in one corner and opened a parcel in which there was fried meat and bread. Shaikh Abd al-Qaadir al-Jilani r.a. reported this incident that the person then began to have this meal. Shaikh Abd al-Qaadir al-Jilani r.a. says: “The intensity of my hunger was so great that every time the person lifted a morsel of food to his mouth, my mouth would open uncontrollably with his and would wish that I also had something to eat.”

When this continued happening, al-Ghawth al-A’zam r.a. turned to his nafs and said, “Do not be impatient. Have trust and faith in Almighty Allah.” After saying these words he did not feel this way anymore. After a little while, this person came to Shaikh Abd al-Qaadir al-Jilani r.a. uninvited and offered him some food. Shaikh Abd al-Qaadir al-Jilani r.a. kindly declined, but the person insisted. Upon such insistence, Shaikh Abd al-Qaadir al-Jilani r.a. joined him in his meal.

Whilst eating, the person asked al-Ghawth al-A’zam r.a. about himself. He explained to him that he was from Jilan and that he was in Baghdad to attain knowledge. The person then said that he was also from Jilan and asked if he knew the person of the name of Abd al-Qaadir al-Jilani r.a. Shaikh Abd al-Qaadir al-Jilani r.a. answered by saying, ‘My name is Abd al-Qaadir al-Jilani.”

When the man heard this, with tears in his eyes, he stood before Shaikh Abd al-Qaadir al-Jilani r.a. and said, “Please forgive me for I have misused that which was given to me in trust.” Shaikh Abd al-Qaadir al-Jilani r.a. asked the stranger to explain what he meant. The stranger then said: “When I was leaving Jilan, I met an old woman, who gave me eight Dirhams in trust that I should give it to her son, Abd al-Qaadir, who is studying in Baghdad. O Abd al-Qaadir! The food that I was eating was from the eight Dirhams that your mother had given for you. I had been searching for you but could not find you and due to this, my stay in Baghdad was extended. This caused my money to run out and out of extreme hunger, I used some of your money to purchase this food that we ate. O Abd al-Qaadir! It is not I that fed you, but it is you that fed me. Please forgive me for abusing that which was given to me in trust (Amaanah).”

Shaikh Abd al-Qaadir al-Jilani r.a., with great gentleness and affection, held the stranger to his heart and praised him for his honesty and his sincerity. He then gave the remainder of the food and a portion of the eight Dirhams to the stranger and bid him farewell.

This incident indicates in clear terms that Shaikh Abd al-Qaadir al-Jilani r.a. was concerned more with the needs of others than those of his own. Notwithstanding his dire need in the circumstances, he remained sensitive to the plight of this stranger. This act of selflessness alone is a lesson in the behaviour that one should adopt.

A LION OF ALLAH: Shaikh Abdullah Salmi r.a. states that he heard the following astonishing incident from Al-Ghawth al-A’zam Shaikh Abd al-Qaadir al-Jilani r.a. The Great Ghawth said: “Once during my studies in Baghdad, I had nothing to eat for many days. One day, in this condition, I was on my way to a small street called ‘Qat’eeya Sharfiya’. Here, there was a Musjid, which used to be empty. I used to sit there by myself and revise my lessons for the next day. On my way to Mohalla Qat’eeya, I met a stranger who gave me a piece of paper and asked me to take it to a certain shop. Very surprised, I did as he asked. When I got to the shop, I gave the piece of paper to the owner, who in turn kept this piece of paper and gave me roti (bread) and halwa (sweets). I took this roti and halwa and went into the Musjid where I used to revise my lessons. I sat down for a while and decided to eat a piece of bread and some halwa when I saw a piece of paper beside the wall.

I picked it up and saw the following words written on it, ‘Almighty Allah has stated in one of the past Books, that the Lions of Allah have no desire for the pleasures of this world. Desires and pleasure (in food) are for the old and weak who depend on this to gain strength for Ibadah. When I read this my entire body began to tremble in the fear of Allah causing all the hair on my body to stand on end. I immediately removed the desire of eating from my mind and read two Rakahs of Salaah and then left the Musjid without eating.”

ENCOUNTER WITH A PIOUS SERVANT OF ALLAH

It was a common practice during harvesting season in Baghdad Shareef for students to get together at a nearby village called “Baaqooba” and to ask the farmers for some grain from their annual harvest. In those days, the people showed great respect to students and happily gave them grain. On one occasion, the students, who were in the class of Shaikh Abd al-Qaadir al-Jilani r.a., insisted that he accompany them to the village of Baaqooba. Since he did not want to disappoint them, he accompanied them to the village. When they reached there, Al-Ghawth al-A’zam r.a. heard that a pious servant of Allah, by the name of Shareef Baaqoobi lived in this village. Shaikh Abd al-Qaadir al-Jilani r.a. decided to meet this pious servant to obtain his blessings. When Shareef Baaqoobi saw Al-Ghawth al-A’zam r.a. Shaikh Abd al-Qaadir al-Jilani r.a., he immediately recognised that this was the Qutb-e-Zaman. He told him: “0 my son! Those who strive in the path of Allah do not sketch their hands out to anyone but Allah. You seem to be amongst the chosen servants of Allah. For you to ask for grain (from the people of Baaqooba) is contrary to your status.”

Shaikh Abd al-Qaadir al-Jilani r.a. states: “From that day onwards, I never accompanied anyone on such trips and I never asked anything from anyone again.”

ASSISTANCE FROM THE UNSEEN: One day, the Great Ghawth r.a. was studying in the jungle when he heard a voice from the Unseen call to him: “O Abd al-Qaadir! You have not eaten in days and most of your time is being spent in studies. Go to someone and get something on credit. It is the Sunnah of the Ambiya.”

When Al-Ghawth al-A’zam r.a. heard this, he replied that he could not take anything on credit, as he had no means of repaying this credit. The voice answered: Do not worry about this. Repaying your credit is Our responsibility.”

After receiving this message, he went to a shop and requested the shopkeeper for some food on credit. He said: "I would like for you to give me one and a half rotis (slices of bread) daily on credit, which I will repay when I have the means, and if I die before this, then you should pardon my credit.”

The shopkeeper, being a pious servant of Allah, began to cry when he heard these words of Al-Ghawth al-A’zam r.a. He repled: “Take anything that you wish to take from my shop and whenever you wish to do so.”

From that day onwards, he used to take one and a half rotis (bread) daily. The days passed by rapidly and Al-Ghawth al-A’zam r.a. began to worry about the money that he owed. One day, he was engrossed in this thought when the same Voice from the Unseen called to him and said: “O Abd al-Qaadir! Go to a certain place and whatever you find there, give it to the shopkeeper”.

Shaikh Abd al-Qaadir al-Jilani r.a. went to that spot that he was commanded to go to. There, he found a piece of gold. He took this piece of gold and gave it to the shopkeeper thus paying off his credit.

ATTAINMENT OF SPIRITUAL KNOWLEDGE

After the completion of his academic studies, Al-Ghawth al-A’zam r.a. did not cease in his quest for in-depth spiritual knowledge. To quench this spiritual thirst, Almighty Allah presented him with the opportunity of coming under the guidance of Shaikh Ham’maad bin Muslim Ad Dab’baas r.a. He was amongst the superior Mashaa’ikh of Baghdad Shareef.

Shaikh Abd al-Qaadir al-Jilani r.a. states that there came a time in Baghdad when there was an abundance of fitna (fighting) and fasaad (trouble). Since he did not want any part of this, he decided to leave Baghdad Shareef for a more peaceful environment. Al-Ghawth al-A’zam r.a. says: “I made my intention to leave Baghdad due to the unsuitable conditions and I was on my way out of Baghdad, when from the Unseen, some great strength pushed me so hard that that I fell to the ground. Then, I heard a Voice from the Unseen say, ‘Do not leave here. The creation of Allah will gain benefit through you.’ On hearing this, I said, ‘What do I have to do with the people? All that 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 immediately changed my mind and I remained in Baghdad for the Pleasure of Allah. 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 Abd al-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 for some time and then realised that I had made a grave error. This person was a Wali. If he wasn’t then he would not have known what had happened the previous day. I went in search for his door but was unsuccessful. Thereafter, I looked for him wherever I went, until one day I saw him in a Majlis. I stayed in his company from then onwards. This personality was Sayyidi Ham’maad bin Muslim Ad’ Dab’baas r.a.

Shaikh Abd al-Qaadir al-Jilani r.a. gained deep spiritual knowledge from Shaikh Ham’maad r.a., who was originally from Syria. He was born in a village near Damascus. He travelled to Baghdad and lived in a place called Muzaffariyyab until his demise in 525 A.H. His Mazaar is in the Shawneezia Cemetery in BaghdadShareef.

Apart from Sayyidi Ham’maad r.a., al-Ghawth al-A’zam r.a. also gained spiritual education from Shaikh Abu Saeed Mubaarak Makhzoomi r.a. This will be detailed a little later in this book.

HIS STRIVING ENDURANCE IN THE PATH OF ALLAH

By the year 496 A.H., al-Ghawth al-A’zam r.a. completed his academic and spiritual studies. Thereafter he engaged in Mujahida and Riyazaat (spiritual exercises and endeavours in the path of Allah) from 496 A.H. until 592 A.H., a period of 25 years.

During these 25 years, he engrossed himself in such intense 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 “Fana-fi Rasool” and “Fana Fi Allah”.

He was now totally drowned in the sea of love of Allah and His Rasool (s.a.w.s.) 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. If they are recorded, then this alone would fill volumes. To give us some appreciation of his spiritual condition during these 25 years, a few incidents are quoted hereinunder:

SUPPRESSING HIS NAFS: Once while delivering a lecture, Shaikh Abd al-Qaadir al-Jilani r.a. said, “For 25 years, I roamed the jungles of Iraq. For 40 years, I performed my Fajr Salaah with the Wudhu of Esha and for 15 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 and 40 days without eating even a morsel”. Shaikh Abul Mas’ood bin Abu Bakr Hareemi r.a. reports that al-Ghawth al-A’zam r.a. 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 so drowned 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.He would certify me dead. Thinking that I was dead, they would prepare for my Ghusal and kaffan. When they used to place me on the bathing board to give me Ghusl, I used to awake from this spiritual condition and walk away.”

Once al-Ghawth al-A’zam Shaikh Abd al-Qaadir al-Jilani r.a. stated: “During the early stages of my Mujaahida I used to, on many occasions, be unaware of my own condition. I never used to even know where I was and how I got there. Once, in a village close to Baghdad, I entered into such a spiritual condition, which caused me to be totally unaware of my physical self. In this condition, I began to run. When I regained my normal senses, then only did I realise that I had been running for 12 days without stopping. I was amazed at what had happened to me. Then a woman passed by me and said, ‘You are Shaikh Abd al-Qaadir. You should not be astonished when something like this happens to you.’”

MEETING WITH HADRAT KHIDR a.s.

Sayyiduna al-Ghawth al-A’zam Shaikh Abd al-Qaadir al-Jilani r.a. states that when he had just commenced his spiritual exercises in the jungles of Baghdad, he met a person who was very handsome, had a pious and bright face. The person asked him if he would like to stay with him. Shaikh Abd al-Qaadir al-Jilani r.a. said that he would. The person then said that this could only be done if Shaikh Abd al-Qaadir al-Jilani r.a. promises to be obedient to his commands, and to never question his sayings or actions.

Shaikh Abd al-Qaadir al-Jilani r.a. immediately agreed to this. This person then commanded al-Ghawth al-A’zam r.a. to sit at a prescribed spot and not to move until he returned. The person left and only returned after one year to find Shaikh Abd al-Qaadir al-Jilani r.a. still seated at the prescribed spot. He spent a few moments with al-Ghawth al-A’zam r.a. and then asked him to sit there and wait for him to return once more. This person left and returned after another year. He once again spent some time with the great Saint and then left again giving him the same command as he had done twice before. He returned after another year, this time bringing with him milk and roti (bread). He then said, “I am Hadrat Khidr a.s. and I have been asked to share this meal with you.” They sat together and ate this blessed meal. Hadrat Khidr a.s. then asked, “O Abd al-Qaadir! What did you eat for the three years while sitting in one spot?” He replied, “Whatever the people had thrown away.”

HIS FIRST HAJJ: Shaikh Abd al-Qaadir al-Jilani r.a. performed his first Hajj in the prime of his youth. It is recorded in the distinguished book “Azkaarul Abraar” that al-Ghawth al-A’zam r.a. stated: “I performed my first Hajj in the prime of my youth. On my journey for Hajj, I came to the ‘Tower of Quroon’, where I met Shaikh Adi bin Musaafir r.a. He was also very young during this time. He asked me if he could accompany me on my journey. I happily agreed. Thus, we both began to travel together.

“After some time, I saw an Abyssinian woman in a veil standing in front of me and looking at me very attentively. She then asked my name and origin. I replied by giving her my name and old her that I was from Jilan. She then said, ‘O Young man! You have made me tired searching for you. I was in Abyssinia when I was spiritually informed that Almighty Allah has filled your heart with His Noor (Light) and has blessed you with such excellence that no other Wali Allah has ever received. After I was informed of this, I left in search of you. Now that I have seen you, my heart desires that I should travel with you today and make Iftaar with you. “When evening came, I saw that a tray descend from the skies. On this tray were six rotis, gravy and vegetables.

When the Abyssinian woman saw this she said, ‘O Allah! You have protected my respect. Usually You send two rotis for me every night, but today You sent enough for all three of us. After we had eaten, the tray ascended into the skies, and another tray descended with three containers of water. This water was sweet and delicious and I have never before nor since tasted such water. After this, the lady left. Shaikh Musaafir and myself continued our journey till we reachedMakkatul Mukarramah.

Once, while making Tawaaf in the Haram, the Noor of Allah descended on Adi bin Musaafir causing him to fall unconscious. By looking at him, it seemed as if he had passed away. I was still going towards him when I saw the same pious Abyssinian woman beside him. She shook him and said, ‘That Allah Who caused you to die, is the same Allah Who will bring you back to life; that Allah before Whose Noor, none is equal. The world would have not come into existence and cannot exist without His Command. All this never was before He created it. Now, the Light and Power of Allah has filled the hearts and minds of the People of Intelligence and knowledge and this has caused their eyes to close’.

Just as she said these words, Shaikh Adi came back to his senses and stood up. “Then, while making Tawaaf Almighty Allah sent his blessed rays of light on me and I heard a voice from the Unseen which said, ‘O Abd al-Qaadir, forget the physical world and remember your Creator. We will show you signs from amongst Our wonders. Do not join your worldly thoughts with Our thoughts. Remain steadfast. Do not look for the pleasure of none other than that of

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