الصلوۃ والسلام علیک یارسول اللہ
وہ جہنم میں گیا جو ان سے مستغنی ہوا
ہے خلیل اللہ کوحاجت رسول اللہ ﷺ کی
آج لے ان کی پناہ آج مدد مانگ ان سے
پھر نہ مانیں گے قیامت میں اگر مان گیا

  Important Articles - Aqaid AhleSunnah Wa Jammatاہم مضا مین ۔ عقا ئد اہل سنت و جما عت

Khutbas Ghous-e-Azam
Published Date: Thursday, April 9, 2015 - 5:00 AM

Characteristics of every true believer

Qutbul Aqtaab,Syedus Saadaat,Sheikhul_Mashaikh, Ghous Samadaani, Mahboob Subhaani, Sulatanul_Aulia, Abu Muhammad, Al-Syed Sheikh Mohayyuddin Abdul Qadir Al-Gillani , Radhi_Allahu Anhu

said:

Three things are mandatory practices of every believer under all circumstances:

  • To obey all comandments of Allah Subhanahu Wa Ta'ala.
  • Stay away from all prohibitions
  • Accept all divine decrees with good grace.

In even the most trying situation, a true believer must continue to hold-on and abide by the above three things. The believer must therefore keep his mind and feelings focused upon them, talk to himself about them, and practice the physical self, and maintain the discipline , the three things require of him , at all times.

2nd Khutbah : The Path of Freedom


Qutbul Aqtaab,Syedus Saadaat,Sheikhul_Mashaikh, Ghous Samadaani, Mahboob Subhaani, Sulatanul_Aulia, Abu Muhammad, Al-Syed Sheikh Mohayyuddin Abdul Qadir , Al-Gillani Radhi_Allahu Anhu

said:

  • Follow the Sunnah (Practices) of the beloved Prophet Sallallahu ‘Alaihi Wasallam, without concocting innovations. Obey Allah Subahanahu Wa-Ta’ala and the beloved Prophet Sallallahu ‘Alaihi Wasallam . Do not step out of the limits set by THEM i.e do not turn renegade.

  • Affirm the Oneness of Allah Subahanahu Wa-Ta’ala. Ascribe no partner to Allah Subahanahu Wa-Ta’ala. Assert the immaculate nature of Allah Subahanahu Wa-Ta’ala,without any doubts what-so-ever, profess your total faith and belief in ,Allah Subahanahu Wa-Ta’ala without any doubts, endure with absolute patience, not getting upset; hold on to your ground, not turning back to run.

  • Beg for your needs from Allah Subahanahu Wa-Ta’ala , without complaining and frustrations, wait and watch. Always keep your hope for the rahmat of Allah Subahanahu Wa-Ta’ala is comming. And never loose hope.

  • Stay together with other believers, behave like brothers, do not get angry with each other; unite in obedience, instead of going your separate ways; feel mutual love for one another;

  • Make yourselves pure,protect yourself from the blemish and stains of sin, adorning yourselves with obedient service to Allah Subahanahu Wa-Ta’ala;

  • From your Master's door do not walk away, nor refrain from devotion to Him. In repentance do not delay, and never weary of apologies to Allah Subahanahu Wa-Ta’ala, (Your creator) at any hour of night or time of the day.

  • Then perhaps mercy will be yours, and happiness; removed far from the fire of Hell, you may be allowed the joys of Jannah (Paradise), brought into the presence of Allah Subahanahu Wa-Ta’ala, You may be blessed with the highest reward that is glimps of the "wajha Mubarak" of Allah Subahanahu Wa-Ta’ala.

  • And in this place of peace and tranquility you be bestowed upon with many blessings and these blessings are forever. Immersed in happiness, consorting with the beautiful ladies of Jannah, with eyes like the gazelle, best of the transportation modes you have never known before, in every kind of perfume, and in the melodies of pleasant voices, along with all those other blessings.

  • And be exalted in the company of the beloved Prophets alayhimu 'salam, the champions of truth , the martyrs and the righteous.

  • Couplet from Sayyedina Khwaja Gareeb Nawaz Radi Allahu anhu in honour of sayyedina Gaus-e-Azam Dastagir Radi Allahu anhu

3rd Khutbah


For The Believer, the begining and destiny when he is being tried and tested


  • Qutbul Aqtaab,Syedus Saadaat,Sheikhul_Mashaikh, Ghous Samadaani, Mahboob Subhaani, Sulatanul_Aulia, Abu Muhammad, Al-Syed Sheikh Mohayyuddin Abdul Qadir , Al-Gillani Radhi_Allahu Anhu Said:

  • When the servant of Allah Subahanahu Wa-Ta’ala is tested with a trial, his first impulse is to cope with it by himself. If his own efforts get him nowhere he would look for help from other human beings, such as people in power, important officials, men of influence and means, and when he is ill he would look for medical doctors. If he still obtains no relief, he would then turn to Allah Subahanahu Wa-Ta’ala through prayers of supplication, humility and offering of praise.

  • As long as he finds it possible to manage on his own problems, he will not seek help from other people, and while human help is available he does not make efforts to turn to Allah Subahanahu Wa-Ta’ala.

  • Having finally begged from Allah Subahanahu Wa-Ta’ala, and only to find apparently no help seems to be forthcoming from Allah Subahanahu Wa-Ta’ala, he then throws himself down at His doorsteps, begging, pleading, entreating, offering praise and submitting his needs in fear and with hope.

  • When Allah Subahanahu Wa-Ta’ala does not grant acceptance to his supplication, and ignores him; he then has reached the end of his tolerance. Only then, does he experience' the effect of the decree of Allah Subahanahu Wa-Ta’ala and the action of His work, and so this servant passes beyond material needs and behavior, to survive as spirit alone.

  • Since he now sees nothing but the Truth (al Haqq) in action, he becomes, of necessity , a totally convinced believer in the divine one-ness (Tawhid), affirming that in reality there is no agent but Allah Subahanahu Wa-Ta’ala, no dynamic or static force apart from Allah Subahanahu Wa-Ta’ala, and no good or evil, no loss or gain, no giving or withholding, no opening or closing, no death or life and no honor or disgrace except in the hand of Allah Subahanahu Wa-Ta’ala.

  • His status comes to resemble that of; a suckling baby in the arms of a nurse; a corpse in the hands of a washer of the dead; or a ball on the receiving end of a polo- player's mallet-rolled and spun and knocked around, though inert in itself and imparting no motion to other bodies.

  • Gone forth from his own self, out into his Master's work, he now sees nothing but that Master and His work, and neither hears nor comprehends from any other source. If he perceives at all, if he does hear and learn, His speech is what he listens to, and His knowledge is what he comes to know.

  • His favors he enjoys, through His nearness he prospers, through His proximity he is graced and honored, by His promise he is pleased and reassured. With Him he feels at peace, and in His discourse he takes delight, while from all others he recoils and shrinks away.

  • In remembrance of Him he finds refuge and support. In Allah Subahanahu Wa-Ta’ala, the Almighty and Glorious, he puts his faith and in Him he places his trust. By the light of His awareness he is guided, as he wraps and clothes himself therein.

  • Strange marvels of His infinite knowledge he discovers, and of the secrets of His power he becomes aware. To Him he listens and from Him he learns, then for all this he offers praise, gives thanks, and turns to prayer.

  • Couplet from Sayyedina Khwaja Gareeb Nawaz Radi Allahu anhu in honour of sayyedina Gaus-e-Azam Dastagir Radi Allahu anhu

4th Khutbah


The Fruit's of overcoming The Personal Ego


Qutbul Aqtaab,Syedus Saadaat,Sheikhul_Mashaikh, Ghous Samadaani, Mahboob Subhaani, Sulatanul_Aulia, Abu Muhammad, Al-Syed Sheikh Mohayyuddin Abdul Qadir , Al-Gillani Radhi_Allahu Anhu

said :

  • When you disassociate completely from the creation as though you have virtually died for the creation ,Then you will be told: "Allah Subahanahu Wa-Ta’ala have bestowed HIS mercy upon you! May He now has let you freefrom your passionate desires."

  • When you have become free from your passionate desire, you will be told: " Allah Subahanahu Wa-Ta’ala have taken you into HIS mercy so as now you have free from your willing and wishing."

  • When you disconnect your self from your willings and wishes, then you will be told: " Allah Subahanahu Wa-Ta’ala have mercy on you! May He now restore you to a life beyond which there is no death."

  • You will then be enriched with a wealth behind which comes no poverty;

  • you will be granted a gift behind which comes no eprivation;

  • you will be given a comfort behind which comes no distress;

  • you will be favored with a bliss behind which comes no misery;

  • you will be schooled in a knowledge behind which comes no ignorance;

  • you will be assured of a security behind which comes no fear.

  • You will be made so prosperous that you are never exposed to hardship.

  • So honored that you never suffer disgrace, so established that you cannot be dismissed, so exalted that you will never be abased, so respected that you are never be treated with contempt, so purified that you will never be defiled. Thus hopeful aspirations for you will be realized, and good reports of you will be confirmed.

  • You will become a philosopher's stone and therefore almost imperceptible, so distinguished that you have no match, so special that you have no peer, so unique that you are one of a kind, singular and unpaired, a total mystery and an absolute secret.

  • You will then be the heir of every Prophet (nabi) and Champion of Truth (siddiq) and Messenger (rasul) Saintship (al-wilaya) will Culminate in you, and toward you the Abdal will all incline. Through you the anxieties will be dispelled. Through you the rains will bring water and the crops will grow. Through you troubles and afflictions will be averted from people of distinction and common folk, inhabitants of the dangerous frontiers, rulers and subjects, leaders and society at large.

  • You will be the prefect of the country and its population, so people will set out to reach you in haste, to pay their respects, present gifts and do service, by leave of the Creator of all things, in all kinds of affairs. All tongues everywhere will be speaking well of you and singing your praises, for no two persons of faith will disagree about you, O best of those who dwell in the land or travel about therein.

  • Such is the bounty of Allah Subahanahu Wa-Ta’ala, which He bestows on whom He will. Allah Subahanahu Wa-Ta’ala is the Lord of infinite bounty.

Couplet from Sayyedina Khwaja Gareeb Nawaz Radi Allahu anhu in honour of Sayyedina Gaus-e-Azam Dastagir Radi Allahu anhu :

chuun paaye nabee shud taaj e sarat; taaj e hama `aalam shud qadamat
aqtaab e jahaan dar pesh e darat, uftaadah e chuu pash shaah O gadaa

5th Khutbah

On the nature of this world, detachment from which is strongly advised


Qutbul Aqtaab,Syedus Saadaat,Sheikhul_Mashaikh, Ghous Samadaani, Mahboob Subhaani, Sulatanul_Aulia, Abu Muhammad, Al-Syed Sheikh Mohayyuddin Abdul Qadir , Al-Gillani Radhi_Allahu Anhu
said :

  • You see this world in the hands of those who keep it going, with its ornaments and vanities, its deceptions and its lethal poisons. Its surface is so smooth to the touch, while the inside is full of greed, quick to bring destruction and death to those who touch it and fall prey to its delusion, forgetting its evil motives, its fickleness and breach of promise.

  • When you see all this, its like some one who is in the act of defecating, with his private parts exposed and an unpleasant odor all arround him.

  • Just as you would turn away your eyes from his nakedness, and hold your nose against the stinking smell. you must behave similarly towards the worldly possessions: When you see those, look away from its charms and hold your nose against the stench emitted by its lechery and lust.

  • Thus you may escape the world's corrupting influence, yet still receive your allotted share of worldly goods-yours to enjoy! As Allah (Subhanahu Wa Ta'ala) said to His chosen Prophet (Sallallahu 'Alaihi Wasallam); in the Quraan-ul-Kareem


  • Strain not your eyes toward that which We have given for some pairs among them to enjoy-the flower of this world's life, that We may thereby put them to the test. Your Lord's provision is better and more lasting. (20:131)

6th Khutbah

Who are the Awlia-Allah ( The Saints )

"the journey of the saints."
Qutbul Aqtaab,Syedus Saadaat,Sheikhul_Mashaikh, Ghous Samadaani, Mahboob Subhaani, Sulatanul_Aulia, Abu Muhammad, Al-Syed Sheikh Mohayyuddin Abdul Qadir Al-Gillani , Radhi_Allahu Anhu

said:

  • Become virtually non-existant ( i.e extinct) to all created beings by Allah's leave. Become completely free from your passionate desire [hawa] by His command as in the glorious Quraan: "In Allah put your trust if you are true believers" (5:23 ), and give up your own will with total submission to His action (Jalla-Jalaalahu ) .Then you will be fit to receive the knowledge of Allah (Subhanahu Wa-Ta'ala)

  • What signifies your 'being extinct' to Allah's creatures is your isolation and detachment from them, and loss of interest in things at their disposal.

  • Extinction to your passionate desire is marked by giving up the habit of striving to acquire worldly means in order to procure benefit and cause harm to others. You make no movement on your own behalf, do nothing to or for yourself on purpose, take no action to defend or help yourself, but entrust all that to Allah (Subhanahu Wa-Ta'ala), because He was in charge of it in the first place, and He will take care of it to the end, just as it was entrusted to Him when you were hidden inside the womb, and when you were a suckling baby in your mother's arms.

  • Your extinction to self-will [irada] through the action of Allah (Subhanahu Wa-Ta'ala) is indicated by your never formulating any personal goal, your lack of selfish interest, and the fact that you no longer feel any want or craving, for besides the will of Allah (Subhanahu Wa-Ta'ala) you wish for nothing else. Instead, the action of Allah is at work in you, so that while you are experiencing Allah's (Subhanahu Wa-Ta'ala) will and action your limbs become relaxed, your mind becomes calm and your feelings widen, your face begins to glow and your inner being thrives. In contact with the Creator, you feel no need of things.

  • The hand of Power will turn you every way about, and the tongue of Eternity will summon you. The Lord of the universe will teach you, and clothe you in beams of His own light and special jewels and ornaments, and install you among those self-righteous and the ones who had attained knowledge of Ma'refat (recognition of the Lord of the Universe.

  • This will leave you permanently remorseful, incapable of holding any carnal appetite or will, you will become like a cracked vessel that cannot retain either liquid or dregs. You will be separated from ordinary human standards of behavior, for your inner being will not accept anything other than the will of Allah (Subhanahu Wa-Ta'ala)

  • At this stage you may be credited with working miracles and super- natural phenomena, for such manifestations will bear the outward appearance of emanating from you, though in reality they are the work of Allah (Subhanahu Wa-Ta'ala) and His will.

  • Now you will be admitted to the company of those whose hearts have been shattered, their human will-power broken and their natural appetites eliminated, and who have then been re-endowed-but with a Will Sublime (pertaining to the Lord). As the beloved Prophet (Sallallahu 'Alaihi Wasallam) said: "Three things belonging to this world of yours have been made dear to me: perfume, women, and as cool refreshment for my eyes, the [Islamic] prayer." Of course, to confirm the point we have already indicated, these things were added unto him anew-after they had left him and become unreal to him.

  • Allah (Subhanahu Wa-Ta'ala) has said: "I am with those who are broken- hearted on My account." So Allah (Subhanahu Wa-Ta'ala) will not be with you until you totally disown your desire and your will. When these are broken, and you contain nothing stable or useful, Allah will create you afresh and install in you a new power of will for you to exercise. If any element of self creeps into this newly created will, however, the Lord (Subhanahu Wa-Ta'ala) will smash it again. You will always be left broken- hearted, because He will repeat this process until the book of destiny ends with reunion [liqa]. This is the meaning of: "I am with those who are broken-hearted on My account." When we speak of an element of self creeping in, we mean that you become sure and self-confident in relation to the new will.

  • In a Sacred Tradition (badith qudsi) related by the blessed Prophet (Sallallahu 'Alaihi Wasallam), Allah (Subhanahu Wa-Ta'ala) says:

  • "My servant constantly approaches Me through supererogatory acts of worship until I love him, and when I love him, I become his ears with which he hears, his eyes with which he sees, his hands with which he holds, and his legs with which he walks." In another version, the wording is: "So through Me he hears, through Me he sees, and through Me he understands."

  • This comes about in the state of annihilation (al-fana) and no other. When you become extinct in relation to yourself and to all creatures, the whole creation being good and evil, as you likewise are good and evil, you neither hope for any good nor fear any evil there from. Only Allah (Subhanahu Wa-Ta'ala) remains, Alone as He ever was. Good and evil are part of Allah's plan, so He will keep you safe from the evil, and will immerse you in the oceans of His good. You will become the receptacle of all that is good, a stronghold for every blessing, happiness and joy, a beacon of security and peace.

  • Annihilation is therefore the aim and object, the final destination of the journey of the saints. This was the direction sought by all previous saints and Abdaal: to become extinct to their own will, and let the will of the Almighty and Glorious Truth take its place, as a permanent transformation, lasting until death. That is why they came to be called Abdaal ( 'substitutes') (Radhi-Allahu Anhum)

  • For these masters, it is sinful to associate the will of the divine Truth with their own will, through absent-mindedness, forgetfulness, onset of rapture, or moment of alarm, so Allah (Subhanahu Wa-Ta'ala) mercifully jolts them with a reminder to be vigilant. They then pull themselves together, and ask forgiveness of their Lord, for none but the angels are innocent of self-will. Such innocence has been granted to the angels, while the Prophets are immune to passionate desire. As for the rest of creation, whether human beings or jinn, they are all held morally accountable and enjoy no immunity .Of course, some of the saints are preserved from passionate desire, and the Abdaal from self-will. But in neither case is the immunity complete, since they may be prone to these two weaknesses at times, until Allah (Subhanahu Wa-Ta'ala) overtakes them with His mercy and brings them to their senses.

7th Khutbah

On removing the cares of the heart [qalb]

Qutbul Aqtaab,Syedus Saadaat,Sheikhul_Mashaikh, Ghous Samadaani, Mahboob Subhaani, Sulatanul_Aulia, Abu Muhammad, Al-Syed Sheikh Mohayyuddin Abdul Qadir , Al-Gillani Radhi_Allahu Anhu

said:

  • Step out of your own self and keep your distance from it. Practice detachment from your possessiveness, and surrender everything to Allah ( Subhanahu Wa-Ta'ala) . Become His security guard at the door of your own heart. Obeying His command by admitting those He instructs you to admit, and respecting His prohibition by shutting out those He instructs you to turn away. So that you do not let passion back into your heart once it has been evicted. Passion is expelled from the heart by resistance to it and refusal to follow its urges, whatever the circumstances, while compliance and consent allow it to gain entry .So do not exert any will apart from His will, for anything else is your own desire, and that is the gorge of foolishness, where death and destruction await you, and falling from His sight and becoming secluded from Him. Always keep His commandments, always respect His prohibitions, and always submit to what He has decreed. Do not associate Him with any part of His creation. Your will, your passions and your carnal appetites all belong to His creation, so refrain from indulging any of them lest you become a polytheist. Allah ( Subhanahu Wa-Ta'ala) has said:

  • Whoever hopes to meet his Lord, let him do righteous work, and make none sharer in the worship due unto his Lord. (18:110)
  • Polytheism (shirk) is not merely the worship of idols. It is also polytheism to yield to your own passionate desire, and to equate with your Lord anything whatsoever besides Him, be it of this world and its contents or of the Hereafter and what is contained therein. What is besides Him (Jalla Jalalahu) is other than He, so when you rely on anything other than Him you are associating something else with Him (Jalla Jalalahu) .Therefore be wary and do not relax your guard, be fearful and do not develop a sense of security, and keep your wits about you so that you do not become careless and complacent.

  • Do not attribute any state or station to yourself, and have no pretensions to such things. If you are granted a special state, or elevated to some station, do not become identified with that in any way at all, for Allah( Subhanahu Wa-Ta'ala) is every day about some business, effecting change and transformation. He may intervene between a man and his heart, thereby separating you from what you had professed to be your own, and making you different from what you had imagined to be your fixed and permanent condition. You will then be embarrassed in the presence of those to whom you made such claims, so you had better keep these things to yourself and not convey them to others. If something does prove stable and lasting, acknowledge it as a gift, pray for the grace to be thankful, and keep it out of sight. But even if it turns out otherwise, it will still bring progress in knowledge and understanding, enlightenment, alertness and discipline. Allah (Subhanahu Wa-Ta'ala) has said:

  • Such of Our revelations as We abrogate or cause to be forgotten, We replace with one better or as good. Do you not know that Allah has power over all things? (2:106)

  • So do not underestimate the extent of Allah's power, have no misgivings about His planning and His management, and never doubt His promise. Take as your model the fine example set by Allah's Messenger (Sallallahu 'Alaihi Wasallam). He experienced the abrogation of verses and chapters revealed to him, adopted in practice, recited in the niches (of the mosques), and written down in books; as they were withdrawn and changed and replaced by others, the blessed Prophet (Sallallahu 'Alaihi Wasallam) was moved to accept the new revelations. This applies to the external dispensation of the law. As for the inner aspect, the knowledge and spiritual state experienced in his own relationship with Allah( Subhanahu Wa-Ta'ala) , he used to say: I beg Allah's forgiveness seventy times each day" (". ..a hundred times," according to another report).

  • The Prophet (Sallallahu 'Alaihi Wasallam) would be moved from one state of being to another, and made to traverse the stations of divine proximity and the spheres of the unseen. The robes of light conferred upon him were changed as he progressed, so that each new stage would make the previous one seem dark, marred by shortcomings and inadequate observance of the guidelines. Thus he was trained to practice praying for forgiveness, because that is the best state for a true servant ('Abd), and constant repentance, because this involves acknowledgment of sin and shortcoming-properties of human nature inherited from Adam ('Alaihis-salaam), the father of mankind.

  • When the purity of Adam's ('Alaihis-salaam) spiritual state was stained by forgetfulness of the promise and covenant, he wished to dwell forever in the abode of peace, in the vicinity of the All-Merciful and Beneficent Friend, visited by the noble angels with greeting and salutation, but his self-will had come to be associated with the will of the Truth. That will of his was therefore broken, that state disappeared, that intimacy became remote, that station was degraded, those lights were dimmed, and that purity was spoiled. Then this chosen one of the All-Merciful recovered his awareness and was reminded. After being instructed in the acknowledgment of sin and forgetfulness, and trained in confession, he said:

  • "Our Lord! We have wronged ourselves. If You do not forgive us, and have mercy on us, we shall surely be among the lost! " ( 7 :23).

  • Then came to him the light of guidance, the knowledge and inner understanding of repentance and its hidden benefits, but for which something formerly mysterious would not have become manifest. That old will was replaced by a different one, and the original state by another. He received the supreme blessings, and repose in this world and then in the hereafter, for this world became a home for him and his off-spring, and the hereafter their refuge and eternal resting place.

  • In Allah's Messenger( Sallallahu 'Alaihi Wasallam) and favorite friend, therefore, as in his father Adam,( 'Alaihis-salaam) the Chosen of Allah ( Subhanahu Wa-Ta'ala), ancestor of all dear and loving friends, you have an example to follow in confessing faults and praying for forgive- ness under all circumstances.

8th Khutbah

Closeness to Allah Subhanahu Wa-Ta'ala


Qutbul Aqtaab,Syedus Saadaat,Sheikhul_Mashaikh, Ghous Samadaani, Mahboob Subhaani, Sulatanul_Aulia, Abu Muhammad, Al-Syed Sheikh Mohayyuddin Abdul Qadir , Al-Gillani Radhi_Allahu Anhu

said:


  • When you are placed in a particular condition, do not seek to exchange it for an other station , whether higher or lower. If you are a begger at the doors of the King's palace, therefore, do not seek admittance to the palace itself until you are obliged to enter, under compulsion and not of your own accord. By compulsion I mean a stem, insistently repeated command. Do not content yourself with mere permission to enter, since this may be just a trick and deception on the King's part. You should rather wait patiently until you are compelled to go in, so that your entry into the palace will be through sheer coercion and gracious favor from the King. Then, since the action is the King's own, He will not chastise you for it. If any punishment is meted out to you, it will only be due to your wrong motivation, greed, impatience, uncouthness and discontentment with the situation in which you have been placed. When you do gain an entree to the palace, you must therefore bow your head in silence, keep your eyes modestly downcast and mind your manners as you perform the tasks and services assigned to you, without seeking promotion to the highest station. Consider the words of Allah (Subhanahu Wa-Ta'ala ):

  • Strain not your eyes toward that which We have given for some pairs among them to enjoy-the flower of this world's life, that We may thereby put them to the test. Your Lord's provision is better and more lasting. (20:131)

  • This is an reprimand by which He instructs His chosen Prophet (Sallallahu 'Alaihi Wasallam) regarding attention to one's present state and contentment with gifts received. T o paraphrase His words, "Your Lord's provision is better and more lasting," He is saying: "What I have given you in the way of good news, prophethood, knowledge, satisfaction, patience, the guardianship of religion and a firm support therein-all this is more fitting and appropriate than anything I have given (to others)."

  • Thus all good lies in due attention to one's existing condition, in being content with it and ceasing to crave after alternatives, for it can only be that something is yours or is destined for another, unless it belongs to nobody and Allah has created it only as a trial. If it is destined for you, it will come to you, even if you like it or not. Any display of unseemly conduct and greed in its pursuit would therefore be improper on your part, with nothing in knowledge or reason to commend it. If it is destined for somebody else, spare yourself the futile effort of chasing something which you cannot get and which will never come your way. If it is only a trial, not destined to belong to anyone at all, how could an intelligent person find it worth his while to pursue such a thing and seek to acquire it ? Thus it is proven that all good and safety lie in properly attending to one's present state.

  • When you are promoted to the elevated level, and then to the top, you must observe all the proprieties of quiet and polite behavior we have already mentioned. In fact you should redouble your efforts in that regard, because you are now closer to the King and nearer to danger. So do not wish for a change of state whether by promotion or demotion, and desire neither permanence and continuity nor alteration in your existing condition. You should have no self-willed option whatsoever, since that would amount to ingratitude for present blessings, and ingratitude brings disgrace upon him who is guilty thereof, in this world and the hereafter.

    Let your conduct always be as we have told you, until you are promoted to a position which will become a permanent station for you, from which you will not be removed. You will then recognize it as a gift, self explanatory and self evident, so cling to it and do not let go. Ordinary saints (awliya) have changeable states, while permanent stations belong to the Abdaals.

  • Allah is in charge of your guidance!

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SOME KARAMATS OF HAZRAT SYED ABDUL QADIR JILANI RAZI ALLAH ANHU

The Walis of Allah, acting on behalf and under the stamp of the Holy Prophet (peace be upon him) and not proclaiming their existence and position' until commanded by Allah serve humanity, by their preccipts and examples and pray incessantly for the general forgiveness of human sins.

The idea regarding the existence of such Walis and their approach towards some form of intercession for humanity is borne out by Verses 20-27 of Sura Yasin, a perusal of which will show that even among a nation doomed to destruction for its inequities, there live persons who testify to the truth of a Prophet appearing among them by their powers of reality, recognising the will of Allah. The event is begun with the following words, "And from the remote part of the country there came a man running who said, O' my people follow this messenger, "The story of the prophet Loot as given in Sura Hud, gives an indication to the effect that punishment for the sin of a nation is averted by the presence of an eminent man of spritually.

The defernment of such punishment is out of deference to a spiritual personality living in its midst.

The punishment of Quraish was deferred till the migration of the Holy prophet from Mecca. Al-Quran lay? down this principle in so many words "Nor is Allah going to chastise them while you are among them" (8:33). The well known hadith ascribing to Allah the Words "One who is hostile to my Walli receives an announcement of War from Me" presents only the counterpart of this idea. Because if hostility to a Wali excites the wrath of Allah it follows that the attention and prayers of the Wali can induce the mercy of Allah. Of course the Wali spoken of are Walis of the eminence like that of Hazrat Ghousul Azam Abdul Qadir Mohiyuddin.

Miracles are abnormal and extra-ordinary acts that can only be performed by the privileged few like the Prophets and Walis of Allah. Perhaps such acts may sound illogical to the rationalist. But they do occur and are beyond ordinary comprehensive. The parting of the Red Sea for the Prophet Moosa and such like events are examples. Even in the life of ordinary mortals, miracles occur, by the mercy of Allah, to save them from catastrophes or accidents.

The miracles of Hazrat Ghousul Azam recorded are innumerable, when compared to other Saints. Of these innumerable, miracles, a few are given below.

After Hazrat Ghousul Azam settled down in Baghdad remarkable stories about his power circulated in Baghdad. The day to day increase in the circulation of such stories made a large number of great scholars of the town to decide to visit him, altogether in other to test his knowledge by posing one, hundred difficult questions. On their arrival, the Hazrat foretold them of their purpose and gave each question the correct answer, even profounding to them explanations beyond the limits of their comprehension on their own special subjects. This" thought reading was daily manifested by him. It was not necessary for the visitors who came with petitions of desires to tell him, for he looked straight at them and gave them the answers.

On one occasion; two weary and hungry travellers from Arabia joined his audience unobtrusively. The Hazrat immediately stopped his discourse saying "Poor travellers; they have just come a long way and have had practically nothing to eat." He then described correctly their last meal to the astonishment of all concerned.

One of the most remarkable things we hear from this Saint's life is that even a man's destiny could be deflected from conscious life into the dream state. A merchant of Baghdad one day approached Sheikh Hammad Al-Dabbas for his blessings before taking a caravan to Syria. Sheikh Hammad forbade him to undertake the proposed journey because he foresay that the merchant was likely to be robbed and murdered by highway men. The merchant very much depressed, met Hazrat Ghousul Azam on the way and informed him what the Sheikh had told him. The Hazrat promised the merchant his personal responsibility for his safe journey and asked the merchant to proceed. He reached his destination safely with his goods.

On his journey the merchant forgot to take back his money kept in the place where he had performed his 'ablution. On going to bed he was murdered. On waking he saw blood round his neck and also felt the pain of the blow. However, he realised that what he had seen was a mere dream, but remembering his lost purse, he went back to the place and recovered it.

While he was returning to Baghdad he was confused in his mind to decide whether seeing Sheikh Hammad first would be proper, as he was the senior Sheikh or seeing Hazrat Ghous first was appropriate as it was his predictions had proved true. He suddenly saw Sheikh Hammad. He asked him instead to first go to Hazrat Ghousul Azam by whose prayers his predistened murder had been changed into a dream and the loss of property the purse changed into forgetfulness.

One of Hazrat's own servants, who visited his master complained that he had, in a dream slept with man women. Upon this, Hazrat said that it was the servant's destiny to sleep with all those women but this misdeed had been transformed into a dream. Before the servant began to describe the event, Hazrat gave him a list of the names of all the women including those he knew and those he did not.

Khalifa AImustanjid Billah once came to Hazrat and presented him some bags of gold. He refused, the gift but when the Khalifa begged and pleaded for their acceptance the Hazrat took two bags and pressed them. Blood seemed to ooze out of them, which was indicative of the fact that the wealth had been amassed by oppressing people, which was represented by the blood seen.

On one occasion a Christian Clergyman came from Yeman and accepted Islam from him in an assembly where he had delivered a sermon. After his conversion, he voluntarily stood up and related to the assembly that he was a man of Yeman and had decided to accept Islam from the hands of the most eminent Muslim in Yeman. He reported that had seen Prophet Eesa in a dream who directed him to proceed to Baghdad and accept Islam from Hazrat Abdul Qadir, who was the most eminent at the time in the whole world.

Once three Faqihs, who came to see him offered their prayers under his Imamath (leadership). They did not like his reading of the Quran and formed a low opinion of him. They slept that night and went to the spring for a bath late at night. A Tiger clung to their clothes and cought hold of them. The Faqihs became afraid of their lives. The Hazrat at that moment came out of his closet. The Tiger quietened and crawled (it his feet. Hazrat sternly looked at the Tiger as if to question why it had interfered with his guests though they had formed low opinion of himself. The Faqihs came to him and repented for their conduct and begged his pardon. Hazrat then addressed his guests remarking that while he had been improving his heart, they had only been improving their tongue to speak ill of him and slander people.

Sheikh Shihabuddin Umar Suharwardy in his youth used to read voraciously books on scholasticism, inspite of the advice of his uncle to the contrary. Once his uncle took him to Hazrat Ghousul Azam and informed him that the boy was devoting all his time to scholasticism. Upon this Hazrat asked Sheikh Shihabuddin what books he had read on the subject. On getting a reply, he placed his palm on the breast of Sheikh Shihabuddin. No sooner was the plam removed; he surprisingly forgot all he knew of scholasticism. But in lieu of it, he felt his mind replaced by the knowledge of Allah. Sheikh Shihabuddin Umar Suharwardy ultimately became the Imam of the Suharwardy Order and is the author of the famous book on Sufism named "Awariful Maarif."

Sheikh Muzzafar bin Mansur said that in his youth he saw the Hazrat in the company of a large number of persons. When he sat down with a book on spiritual philosophy, Hazrat without seeing the book but questioning him said that the book was not a good one for him and should be discarded. However, be did not like to discard it owing to his love for the book, but at the same time he neither desired to incur the displeasure of Hazrat also by retaining that book. So he decided to keep it somewhere else and tried to get up to do so. But he could not. He felt as if he was planted to the ground.

Hazrat then asked him to show the book to him. It was given. Hazrat passed his hand over it and said that the book was Ibuzari's "Fazil-ul-Quran" and then returned it to him. I opened it and saw that it was "Fazil-ul-Quran'' but without the chapter on spiritual subject and philosophy "contained therein earlier. Hazrat asked him to repent for what had passed through his mind He first repented and then got up, but found that he could not thereafter remember a single portion of that book.

A relattion of the Khalifa was once taken to Hazrat. The man was suffering from dropsy and had an enormously swollen stomach. He sought relief. Hazrat passed his hands over his stomach, upon which it contracted to its normal size.

Hazrat Ghousul Azam had spiritual powers to hasten to the rescue of those who called him in an hour of emergency or adversity even from afar, such as the hearing of a thundering shout that rang, to frighten away marauders who tried to molest and loot owners of a caravan in the desert of Samarakand, who, in their hour of peril, called and appealed for the aid of the Hazrat.

Sheikh Shihabuddin Suharwardy's parents were for long childless, until his mother approached him and begged of him to pray to that she may be blessed with a son. Raising His hands in supplication he prayed and said that Allah the Beneficient would grant her wish. He desired the child when born to be named Shihabuddin and predicted that the child would rise up to be a Sheikh of Sheikhs. In the ceurse of time she bore a son though she was above the normal age of child bearing.

His powers over the souls of this disciples extended beyond the grave. One day in Baghdad a man informed him that his deceased father in a dream had desired him to appeal to him to pray for (he redemption of his dead father's soul, as he was suffering. Hazrat asked the visitor "Did your father ever visited my Madrassa?" Yes he answered. Hazrat remained silent for a while and referred no further on the matter. A few days latter, the man returned to Hazrat saying that his father appeared to him in a dream wearing a green robe and had told him that his punishment has been lifted due to Hazrat Ghousul Azam's prayers.

Abdullah Zayyat once said that one night Hazrat came out of his closet with a walking stick in his hand. Abdullah within himself at that moment wished to see Hazrat performing some miraculous act. No sooner this thought had occured to him, the Hazrat set up his stick on ground and it became luminous and began to glow. Soon it became so bright that it illuminated the entire house. He then took up his stick, and looked at Abdullah and remarked you desired this sort of act. Abdullah was amazed.

A mother brought his son to the Sheikh to become a murid (follower) A few months later she returned and saw him looking under nourished. She complained that Hazrat was himself partaking the delicious dish of chicken daily whereas his poor son had been made to keep up on dry bread. Hazrat on this complaint picked up the bone of a chicken, by this bone suddenly transformed into a live cock, which crowed as if to testify that there is no Allah but Allah. Mohammad is His Prophet "and Sheikh Abdul Qadir is His Wali". Addressing the terrified woman he commented "when your son is able to do this, then there will be no reason why he should not eat the same as I do."

He once asked nearly three hundred residents of a dewelling place to vacate it immediately. No. sooner these people vacated, (he building fell to the ground. He had forseen the occurence and warned them in time.

Sheikh Alt Arabi of Spain had no children. At the instance of a Mujzub (a mon of distracted mind owing to' divine attraction) he approached Hazrat Ghousul Azam for his blessings and prayers for a son. Hazrat said I have one more son yet unborn in my destiny. I give it to you. Rub your back against mine and name him when born Mohammed Mohiyuddin. He would rise up to be a Qutub of his time. The child was eventually born and was named accordingly. He became a great philosopher and attained high spiritual advancement. He gained the title of Sheikh Akbar and is commonly known as Ibn-al-Arabi.

During a famine in Baghdah, Abdul Abbas Ahmed, the servant of Hazrat complained to him of the need for funds and of food grains. Hazrat gave him a reasonable quantity of wheat and asked him to store the grain in a covered receptacle and never to weigh it, but to take out according to necessity, by opening out a small portion of the container. He used to draw grains in this way for an unusually large period. The wife of the servant of Hazrat at last felt very much curious about it and in order to satisfy herself opened the mouth of the container. She surprisingly found almost *he same quantity of grain as was kept in the beginning, still remaining and unexhausted.

Once the water in Tigris rose to an extra ordinary high level on account of an unprecedent flood. The inhabitants of Baghdad became frightened of the imminent danger. They came to Saiyidina Hazrat Ghousul Azam and solicited his help. There upon Hazrat went up to the river side and planting his stick on the river bank said "Remain with in this limit. The flood then began to recede slowly and came down to the Limit demarcated by him.

Once a resident of Baghdad approached Saiyidina Ghousul Azam and stated that his son has been getting fever for a year and a quarter, and could not shake it off by any means. Hazrat instructed him to speak into the ears of his son and say '0 fever leave my son and go to the village of H Allah.' He acted accordingly, and the fever left his son at once.

It is related on the authority of Sheikh Adi Bin Musafir that once Hazrat Ghousul Azam was conversing with some persons assembled to hear his sermon when it began to rain. Hazrat looked upon the sky and solicited "I call together men for your (Allah's) sake but you disperse them." As soon as he had uttered this, the clouds disappeared and rain ceased in the precints of the Madrassa of Hazrat, though it was raining outside.

Sheikh Osman Sayrifini and Sheikh Abdul Haq Harimi stated ".We were present before Saiyidina Hazrat Ghousul Azam in his Madrassa on third Saffar 555 A.H., when Hazrat suddenly got up with his wooden sandles under his feet and performed ablution. He offered two Rakats of prayers and with a loud shout, threw one of the sandles into the air. It disappeared from our sight. With another shout, his Holiness threw the other sandle into the air, which also disappeared. None present dared questioning him on the incident.

But thirty days after this incident a caravan came to Baghdad from Ajam and said that they had brought some presents for Hazrat. Hazrat permitted the acceptance of the presents of valuable things but these the same pair of sandles which were thrown in the air by Hazrat. They related that on the third of Saffar when they were travelling, suddenly a gang attacked them and plundered their merchandise and murdered some of them in the caravan. The gang then entered the jungle to divide the booty. Then they had halted at the outskirts of the jungle and it struck them to solicit the help of Hazrat Ghousul Azam. Just at that time they had heard two loud shouts which reverberated throughout the jungle. They had mistaken the shouts as the aftermath of a scuffle between the gang that attacked us and a stronger gang of Arabs. We were terror stricken. Some members of the gang came to us and said that a calamity had befallen them and requested us to take back the plundered goods. We went to the place where the booty was lying divided and saw two of their leaders lying dead and the two sandles lying close by.

Sheikh Abdul Hassan commonly known as Ibn Astantana of Baghdad stated "When I used to live in the Madrassa of Saiyidina Ghousul Azam for the acquisition of learning, I generally keep awake, at night in order to serve the Hazrat, if and when required. One night in 553 A.H. Hazrat came out of his room, presuming he required water for ablution, I took it to him but his holiness did not take it. Instead, he proceeded towards the gate of the Madrassa. I quietly followed him. The gate automatically opened and when he passed on, it closed itself. He then went towards the gate of the city which also similarly opened and closed automatically. Shortly after this we reached a town, which I had not seen before. On reaching the town he went to a house which was similar to his own Ribat in appearance. There were six persons in the house, who saluted him. He proceeded further on and I, stood, by a pillar. I heard the groaning of a person in a low voice. After a few minutes, the groaning ceased and another person went to the place whence the groaning came and carried away a dead body on his shoulder. Shortly after this, another person bare headed and with long whiskers, came there.

The man sat down in front of Hazrat who made him recite the declaration of faith used in converting one to Islam. Hazrat then cut off his whiskers, put a cap on his head and named him Mohammad. He said that he had appointed him in place of the deceased. The persons residing in the house accepted the decision submissively. He then left the place and in a short time came to the gate of Baghdad, which opened and closed automatically as before. His holiness (hen entered his Madrasa. In the morning when I resumed taking lesson from Hazrat I prayed him to explain the incident of the previous night. Whereupon he said that the town I had seen was Nehawand a distant city in the outskirts of the empire under the Khalif of Baghdad. The six persons in the Ribat, were Abdul and Nujaba. The man ^ho died was one of shem. The man with long whiskers was a Christian of Constantinople who accepted Islam and was appointed by him to fill the place of the deceased. The man who carried away the corpse was Hazrat Khizar.

It seems desire able here to explain that according to the Sufis, there exists a sort of hierchy of Saints at all times in the world through whom Allah manifests His mercy to the world of humanity. In the absence of the Prophet, they are the vice gerents of Allah on earth on the Prophet's behalf. They are of three different grades, Abdal is a plural of Badal meaning literally "substitute", so called because should any one of these saints die, Allah immediately substitutes him by another (Sihah). They are righteous persons of whom the world is never destitute. But on more authoratative view is that they are given this name, because of their ever changing spiritual condition. They are inaflux; and are not allowed to remain in one state. Being on their way to Realisation, they are not allowed to settle down at any intermediate point. As to their exact number and their locations, opinion, is divided. They seem to be the lowest in rank amongst the spiritual successors of the Prophet, Ghousul Azam and Qutubs.

According to the best authorities they are a hirearchy of the saints of a particular generation and are supposed to be pre-eminently endowed with sanctity and faculties to even perform miracles. If anybody is a Qutub or a Ghouse, he is recognised as such only by his agents. Abdals, themselves reveal their position to a. particular person. The literal meaning of Qutub is axis or pivot, the point upon which a thing turns, the chief around whom the state of affairs turns. So a Qutub is he, whose attention and prayers decide the course of events in a particular society of people? He may be regarded as a kind of spiritual agent in a particular community.

The literal meaning of Ghouse is 'AID' or 'Succour' in the midst of difficulties. So Ghouse is a kind of intercessor, who intercedes at a moment when the sins of a nation or humanity are at the point of being punished. These great men appear to be particularly tender hearted like the Holy Prophet. Their hearts melt at the woes and sufferings of humanity and as such become a means to be able to avert Divine punishment. With the assurance of acceptability of their prayers, their prayers become a plea for Divine forgiveness and mercy. Hazrat Ghousul Azam has once said that the Almishty has given him the knowledge of all his murids up to the end of the world, and His Holiness has proclaimed that none of his murids would die without repentance, and attain the seventh degree to alude in paradise. Once he remarked that he would not have the presence

of Allah unless He did not accompany him and his murids to enter paradise. His Holiness was once questioned as to the position of a devotee who has regard and love for him, but was not actually his murid nor wore Khirqa from him. He said that such a person was also his murid although the real process of his becoming a murid was not complete. Even a person who had love and reverence for him would not be disappointed by the graciousness of the Almighty.

 

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