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A great Blog Site ... Keep It up

divinity in the drop of a grain
in our hearts
in our souls it shall remain
he gave his head but not his hand
shah ast hussain
badshah ast hussain
hussain is humanity
simple and plain

Caliph:
You are abusing this cite by pasting long drawn-out babblings about something that is irrelevant to what is being discussed, and has no meaning except to you. What is the history of those Shia clerics has to do with anybody or anything? Bablings about Hazrat this ad Hazrat that maybe of interest to a Madrasa students in Karbala or Shiraz, but is of no significance to the rest of the world. You are abusing a privelege which might be withdrawn from those who want to enter into meaningful dialogues, and not simply look at such silly legends. The fault is really that of the the Washington Post which allows such nonesense.

http://www.astronomy2009.org/content/view/314/94/

We are quoting a Indian Book; “A History of Sufism in India” by Saiyid Athar Abbas Rizvi M. A. Ph. D. D. Litt., F. A. H. (Australia), by Munshiram Manoharlal publishers Pvt. Ltd., New Delhi, volume one, Chapter two, The Chishtis, pg 114.

The Chisti order of sufis is essentially an Indian one, other branches emanating from the town of Chisht in modern Afghanistan did not survive for long in the Perso-Islamic world. Chist, written as Khisht in the Persian geographical work, the Hudud al-’Alam, which was compiled in 372/982, is now a small village known as Khwaja Chisht on the river Hari Rud, some hundred kilometers east of Herat.
Reference from PG - 116 of the above book is as follows:

Khwaja Mu’inu’d-Din

Both medieval and modern scholars have showered copious praise on Khwaja Muinuddin Chishti, but no reliable information regarding his early life, before he settled in Ajmir, remains. The only information recorded is the name of the area where he was born, the name of his teacher, and the fact that he had traveled widely. Strangely enough, the voluminous book, Khairul-Majalis, does not mention Khwaja Mu’inuddin in any connection, and the Fawa’idu’l-Fuad refers to him merely in passing.

The earliest works which relate anecdes of the early life of Khwaja Muinuddin Chishti and his encounters with the court of Prithviraj at Ajmir are the apocryphal malfuzats. These tend to indicate that within about a hundred and fifty years of his death, the Khwaja had become a legend in India. The Siyaru’l-Auliya’, drawing on this literary source and also on family anecdotes, gives the following account of the Khwaja.

Khwaja Muinuddin Sijzi was the embodiment of Sufi virtues and famous for his outstanding spiritual achievements, which included the performance of miracles. He was the Khalifa of Khwaja ‘Usman Harwani, an eminent Chishti sufi who lived in Nishapur. Khwaja Muinuddin related that after he dad entered the service of Khwaja Usman Harwani and been enrolled as his disciple, he then served his master for twenty years without a moment’s rest. Finding him steadfast both in service and the practice of spiritual exercises, The Khwaja passed on to his disciple divine blessings, which he himself had acquired.

The Sultanu’l Masha’ikh (Shaikh Nizamud’d-Din Auliya’) believed that when Khwaja Mu’ Din reached Ajmer, India was ruled by Pithaura Ra’i (Prithviraj) and his capital was Ajmer. Pithaura and his high officials resented the Shaikh’s presence in their city, but the latter’s eminence and his apparent power to perform miracles, prompted them to refrain from taking action against him. A disciple of the Khwaja’s was in the service of Pithaura Ra’i. After the disciple began to receive hostile treatment from the Ra’i, the Khwaja sent a message to Pithaura in favor of the Muslim. Pithaura refused to accept the recommendation, thus indicating his resentment of the Khwaja’s alleged claims to understand the secrets of the Unseen. When Khwaja Mu Din (the spiritual king of Islam) heard of this reply he prophesied: We have seized Pithaura alive and handed him over to the army of Islam.” About the same time, Sultan Muizzud-Din Muhammad’s army arrived from Ghazna, attacked the forces of Pithaura and defeated them. Pithaura was taken alive, and thus the Khwaja’s prophecy was fulfilled.

The Akhbari’l-Akhyar also contains the same account, and a large number of medieval and modern scholars confirm the validity of the story and recount fantastic miracles performed by the Khwaja at Ajmer.
Even in modern India million of Muslims and non-Muslim use to visit the Holy shrine of Hazrat Khaja Mainuddin Chisti in Ajmir, in the State of Rajashtan. During annual Urs of the great Saint Lacks of people irrespective of their religion visit the Holy shrine which is telecasted by Dur Darsan (Indian Television) of India, in one such accession a commentator was telling that so many kings went in (Delhi) India and gone which many do not remember, but this king of the kings still to day is the same as he was in first time (in his life time). This year one visitor (a Hindu) was telling trough Dur Darshan interview that he was visiting another shrine in south India to seek blessing for some skin disease of his child, when some one who was coming to Ajmir and he accompanied him to Ajmir after which his child was cured so he decided to visit Azmir in each so long he will be alive. There were many such interviews through Door Darsan.

Many Caliphs or their sons were also Saint like, one important such Caliph was Hadrath Omar Ibn Abdul-Aziz (R. A.) though he was a member of the Ummayed.

Caliph Harunur Rashid had a son who was born before Harunur Rashid became a Abbaside Caliph. That particular son of Abbaside Caliph Harunur Rashid was a learned one in various subjects besides The Holy Quran. When Harunur Rashid became Caliph he left his parent and went to Basra. Before his departure his mother gave him a ring with one valuable stone with the advice of his Caliph father and he also took one Holy Quran. But that son did not use that ring or valuable stone and instead he worked as daily labor to maintain his minimum daily expenditure. Even he used to take only one dirham and one danek (one sixth of a dinar) not more or less. It also happened with one saint like man named Hazrat Abu Amar (R. A.), whose wall was repaired by him. And wonderful thing is that on the first day work Hazrat Amar saw that young son of Caliph Harunur Rashid did the work of 10 men and in exchange he wanted to pay him two Dirham but he refused to accept more than promise wage. Next day Hazrat Amar (R. A.) went to search that young, but could not find anywhere and at last he knew from one person that the young only works on Saturday in each week and remaining day of the week he cannot be traced in that area. Hazrat Amar wanted to wait another week so that the work could by that young. In next week he was found to recite The Holy Quran in the same place where he was first found. He asked the young for his work and the young gave him two conditions for the work as before. When he started the work Hazrat Amar watch the work of the young and he saw the young was keeping the soil on the wall and the Brick automatically going up on the soil. Hazrat Amar became astonish seeing this miracle. With the help of Godly help the work was going with full speed and Hazrat Amar believed that the young boy must be pure Godly one. After the job was finished he gave three Dirham but he kept one Dirham and one Danek and returned the remaining money. Hazrat Amar waited for another week but could no find him and after thorough search the young was traced in jungle and one man took him there in exchange of some money, he saw the young seek, the young was resting on the soil and his head was on a brick, Hazrat Amar took his head on his person but the took his head away and recited a Arabic poem his meaning is as follows:

Friend, don’t be deceived by the earth
The life of this earth coming to end quickly
When you will go to any graveyard with a dead body for last recital
Then think once also that
One day my dead body also will be taken for such last recital.

Then the young told Hazrat Amar that after his death his old cloth would be used as his Coffin. Hadrath Amar answered that he wants to use new cloth for his Coffin. The young replied that the living people deserve for the new cloth. The first Truthful Caliph Hazrat Abu Bakr (R. A.) also gave the same answer. And above new or old all coffin will be lost and only good thing one did will remain with him. After little moment the young also told him that the pot and one cloth, which he was using, should be paid to him who will make his grave. Then the young gave him one Holly Quran and one ring and requested him to give those two items to Caliph Harunur Rashid and to tell Harunur Rashid that one foreign boy asked me to give you this thing and that boy asked you (the Caliph) not to die as a attractive one towards this world and he died at the same time.

The following comment of some western scholar is enough to understand about Islamic spiritual power.

In Ritual and Belief in Morocco, Edward Westermarck asserted that the terms baraka and wali may be conveniently translated as blessing and saint. In offering that particular translation, Westermarck has almost every Islamic scholar and sociologist in agreement with him, from Ignaz Goldziher to Ernest Gellner. Indeed, these translations seem to be so obvious that Westermarck felt able to dismiss the problem of conceptual comparison by stating that ‘sociologists may more profitably occupy their time than by continuously quarrelling about the meaning of terms.... The terms saint and marabout (under which I shall include wali, Sufi, agurram and sheikh) is mirror image terms precisely because Islam and Christianity are, in crucial respects, opposed forms of religion. Thus, all the criteria, which define saint ship, are reversed in the definition of marabout. This conceptual discussion will not only serve to bring out many interesting institutional features of Islam, but also help to remind us that the problem of adequate translation is often the most difficult task facing a sociologist. ... A systematic comparison of Christian saint ship and Islamic maraboutism would have to take each of the Islamic terms (wali, Sufi, dervish, etc.) and contrast them with the centralized institution of saintship. ... In principle, as we have seen, Christian saints are orthodox. It is possible, however, to argue that the saints are potentially herodox but become co-opted by the church through the process of canonization...... In Islam, these crucial connections between centralized control of saint labels and orthodoxy seem to be missing. The orthodox core of Islam is to be found in Koranic monotheism, supplemented by the Holy Law. It is sometimes argued, as a qualification, that Islam is ‘orthoprax’ not orthodox. W. Cantwell Smith, for example, pointed out that in no Islamic language is there a word.

EDITOR’S NOTE on The Mystics of Islam by REYNOLD A. NICHOLSON, Published by ROUTLEDGE AND KEGAN PAUL, LONDON,BOSTON AND HENLEY, Printed in Great Britain by Lawe & Brydone Printers Ltd., Thetford, Norfolk

If Judaism, Christianity and Islam have no little in common in spite of their deep dogmatic differences, the spiritual content of that common element can best be appreciated in Jewish, Christian and Islamic mysticism, which bears equal testimony to that ever-deepening experience of the soul when the spiritual worshipper, whether he be follower of Moses (A.S.) or Jesus (A.S.) or Mohammed (S.A.W.), turns whole-heartedly to God. As the Quest Series has already supplied for the first time those interested in such matters with a simple general introduction TO Jewish mysticism, so it now provides an easy approach to the study of Islamic mysticism on which in English there exists no separate introduction. But not only have we in the following pages all that the general reader requires to be told at first about Sufism; we have also a large amount of material that will be new even to professional Orientalists. Dr. Nicholson sets before us the results of twenty years’ unremitting labor, and that, too, with remarkable simplicity and clarity for such a subject; at the same time he lets the mystics mostly speak for themselves and mainly in his own fine versions from the original Arabic and Persian.

So we should take some lesson from Muslim scholar and non-Muslim Author like Nicholson as a Muslim and non-Muslim that which is the path of truth and God-fearing? Because as a Muslim how much time each of us have given in my life to sacrifice myself in fana fi’l-Haqq or a `path’ (tariqat) to the goal of union with Reality i.e. with Allah or God.

God, who is described in the Koran as “the Light of the heavens and the earth,” cannot be seen by the inward sight of the `heart.’ In the next chapter we shall return to this spiritual organ, but I am not going to enter into the intricacies of Sufi psychology any further than is necessary. The `vision of the heart’ (ru’yat al-qalb) is defined as “the heart’s beholding by the light of certainty that which is hidden in the unseen world.” This is what `Ali (R. A.) meant when he was asked, ~Do you see God?” and replied: ~How should we worship One whom we do not see?” The light of intuitive certainty (yaqin) by which the heart sees God is a beam of God’s own light cast therein by Himself; else no vision of Him were possible.

~Tis the sun’s self that lets the sun be seen.”
According to a mystical interpretation of the famous passage in the Koran where the light of Allah is compared to a candle burning in a lantern of transparent glass, which is placed in a niche in the wall, the niche is the true believer’s heart; therefore his speech is light and his woks are light and he moves in light. ~He who discourses of eternity,” said Bayazid, ~ must have within him the lamp of eternity.”

The light which gleams in the heart of the illuminated mystic endows him with a supernatural power of discernment (firasat). Although the Sufis, like all other Moslems, acknowledge Mohammad (S.A.W) to be the last of the prophets (as, from a different point of view, he is the Logos or first of created beings), they really claim to possess a minor form of inspiration. When Nuri was questioned concerning the origin of mystical firasat, he answered by quoting the Koranic verse in which God says that He breathed His spirit into Adam; but the more orthodox Sufis, who strenuously combat the doctrine that the human spirit is uncreated and eternal, affirm that firasat is the result of knowledge and insight, metaphorically called `light’ or `inspiration,’ which God creates and bestows upon His favorites. The Tradition, “Beware of the discernment of the true believer, for he sees by the light of Allah,” is exemplified in such anecdotes as these:

Abu Abdallah al-Razi said:

“Ibn al-Anbari presented me with a woolen frock, and seeing on the head of Shibli a bonnet that would just match it, a bonnet that would just match it, I conceived the wish that they were both mine. When Shibli rose to depart, he looked at me, as he was in the habit of doing when he desired me to follow him. So I foloowed him to his house, and when we had gone in, he bade me put off the frock and took it from me and folded it and threw his bonnet on the top. Then he called for a fire and burnt both frock and bonnet.”

Let us return for a moment to The Koran, that infallible touchstone be which every Mohammedan theory and practice must be proved. Are any germs of mysticism to be found there? The Koran, as I have said, starts with the notion of Allah, the One, Eternal, and Almighty God, far above human feelings and aspirations-the Lord of His slaves, not the Father of His children; a judge meting out stern justice to sinners, and extending His mercy only to those who avert His wrath by repentance, humility, and unceasing works of devotion; a God of fear rather than of love. This is one side, and certainly the most prominent side, of Mohammad’s (S. A. W.) teaching; but while he set an impassable gulf between the world and Allah, his deeper instinct craved a direct revelation from God to the soul. There are no contradictions in the logic of feeling. Mohammad, who had in him something of the mystic, felt God both as far and near, both as transcendent and immanent. In the latter aspect, Allah is the light of the heavens and the earth, a Being who works in the world and in the soul of man.

“We (God) are nearer to him than his own neck-vein” (50-16); ~And in the earth are signs to those of real faith, and in yourselves. What! do ye not see?” (51-20-21).

THE PATH According to the high mystical theory, repentance is purely an act of divine grace, coming from God to man, not from man to God. Some one said to Rabia:

~I have committed many sins; if I turn in penitence towards God, will He turn in mercy towards me?” ~Nay,” she replied, ~but if He shall turn towards thee, thou wilt turn towards Him.”

The Sufi teachers gradually built up a system of asceticism and moral culture which is founded on the fact that there is in man an element of evil-the lower or appetitive soul. This evil self, the seat of passion and lust, is called nafs; it may be considered broadly equivalent to `the flesh,’ and with its allies, the world and the devil, it constitutes the great obstacle to the attainment of union with God. The Prophet said: ~Thy worst enemy is thy nafs, which is between thy two sides.” I do not intend to discuss the various opinions as to its nature, but the proof of its materiality is too curious to be omitted. Mohammad ibn `Ulyan, an eminent Sufi, relates that on day something like a young fox came forth from his throat, and God caused him to know that it was his nafs. He trod on it, but it grew bigger at every kick that he gave it. He said:

~Other things are destroyed by pain and blows: why dost thou increase?”

~Because I was created perverse,” it replied; ~what is pain to other things is pleasure to me, and their pleasure is my plan.”

The nafs of Hallaj was seen running behind him in the shape of a dog; and other cases are recorded in which it appeared as a snake or a mouse.

Mortification of the nafs is the chief work of devotion, and leads, directly or indirectly, to the contemplative life. All the Sheykhs are agreed that no disciple who neglects this duty will ever learn the rudiments of Sufism. The principle of mortification is that the nafs should be weaned from those things to which it is accustomed, that it should be encouraged to resist its passions, that its pride should be broken, and that it should be brought through suffering and tribulation to recognize the vileness of its original nature and the impurity of its actions. Concerning the outward methods of mortification, such as fasting, silence, and solitude, a great deal might be written, but we must now pass on to the higher ethical discipline, which completes the Path.

The Mohammedan saint is commonly known as wali (plural, awliya). This word is used in various senses derived from its root-meaning of `nearness’; e.g. next of kin, patron, protector, friend.’ It is applied in the Koran to God as the protector of the Faithful, to angels or idols who are supposed to protect their worshippers, and to men who are regarded as being especially under divine protection. Mohammad twits the Jews with professing to be proteges of God (awliya lillah). Notwithstanding its somewhat equivocal associations, the term was taken over by the Sufis and became the ordinary designation of persons whose holiness brings them near to God, and who receive from Him, as tokens of His peculiar favor, miraculous gifts (karamat, xapiouta); they are His friends, on whom ``no fear shall come and they shall not grieve”; any injury done to them as an act of hostility against Him.

The inspiration of the Islamic saints, though verbally distinguished from that of the prophets and inferior in degree, is of the same kind. In consequence of their intimate relation to God, the veil shrouding the supernatural, or, as a Moslem would say, the unseen world, from their perceptions is withdrawn at intervals, and in their fits of ecstasy they rise to the prophetic level. Neither deep learning in divinity, nor devotion to good works, nor asceticism, nor moral purity makes the Mohammedan a saint; he may have all or none of these things, but the only indispensable qualification is that ecstasy and rapture, which is the outward, sign of `passing-away’ from the phenomenal self. Any one thus enraptured (majdhub) is a wali, and when such persons are recognized through their power of working miracles, they are venerated as saints not only after death but also during their lives. Often, however, they live and die in obscurity. Hujwiri tells us that amongst the saints “there are four thousand who are concealed and do not know one another and are not aware of the excellence of their state, being in all circumstances hidden from themselves and from mankind.”

The saints form an invisible hierarchy, on which the order of the world is thought to depend. Its supreme head is entitled the Qutb (Axis). He is the most eminent Sufi of his age, and presides over the meetings regularly held by his august parliament, whose members are not hampered in their attendance by the inconvenient fictions of time and space, but come together from all parts of the earth in the twinkling of an eye, traversing seas and mountains and deserts as easily as common mortals step across a road.

~One day Abu `I-Hasan Khurqani clenched his fist and extended the little finger and said, `Here is the qibla, if any one desires to become a Sufi.’ These words were reported to the Grand Sheykh, who, deeming the co-existence of two qiblas an insult to the divine Unity, exclaimed, `Since a second qibla has appeared, I will cancel the former one.’ After that, no pilgrims were able to reach Mecca. Some perished on the way, others fell into the hands of robbers, or were prevented by various causes from accomplishing their journey. Next year a certain dervish said to the Grand Sheykh, `What sense is there in keeping the folk away from the House of God?’ Thereupon the Grand Sheykh made a sign, and the road became open once more. The dervish asked, `Whose fault is it that all these people have perished?’ The Grand Sheykh replied, `When elephants jostle each other, who cares if a few wretched birds are crushed to death?’“

~Some persons who were setting forth on a journey begged Khurqani to teach them a prayer that would keep them safe from the perils of the road. He said, `if any misfortune should befall you, mention my name.’ This answer was not agreeable to them; they set off, however, and while traveling were attacked by brigands. One of the parties mentioned the saint’s name and immediately became invisible, to the great astonishment of the brigands, who could not find either his camel or his bales of merchandise; the others lost all their clothes and goods. On returning home, they asked the Sheykh to explain the mystery. `We all invoked God,’ they said, `and without success; but the one man who invoked you vanished from before the eyes of the robbers.’ `You invoke God formally,’ said the Sheykh, `whereas I invoke Him really. Hence, if you invoke me and I then invoke God on your behalf, your prayers are granted; but it is useless for you to invoke God formally and by rote.’”

“One night, while he was praying, he heard a voice cry, `Ha! Abu’l-Hasan! Dost thou wish Me to tell the people what I know of thee, that they may stone thee to death?’ `O Lord God,’ he replied, `dost Thou wish me to tell the people what I perceive of Thy grace, that none of them may ever again bow to Thee in prayer?’ The voice answered, `Keep thy secret, and I will keep Mine.’”

“He said, `O God, do not send to me the Angel of Death, for I will not give up my soul to him. How should I restore it to him, from whom I did not receive it? I received my soul from Thee, and I will not give it up to any one but Thee.’”

“He said, ‘After I shall have passed away, the Angel of Death will come to one of my descendants and set about taking his soul, and will deal hardly with him. Then will I raise my hands from the tomb and shed the grace of God upon his lips.’”.....

In the early part of the tenth century Husayn ibn Mansur, known to fame as al-Hallaj (the wool-carder), was barbarously done to death at Baghdad. His execution seems to have been dictated by political motives, but with these we are not concerned. Amongst the crowd assembled round the scaffold, a few, perhaps, believed him to be what he said he was; the rest witnessed with exultation or stern approval the punishment of a blasphemous heretic. He had uttered in two words a sentence which Islam has, on the whole, forgiven but has never forgotten: “Ana ‘l-Haqq”-“I am God.”......

Another descendent of Imam Hussain (RA) is known as king of Kings of India by Hindus, Muslims and all. Please visit the following Web page to know little detail.

http://muslim-canada.org/sufi/chishti.htm

To know about Imam Hussain (RA), please read the following poem written by above greatest saint of India.

From:

http://firozeshakir.blogspot.com/2007/06/shah-ast-hussain-badsha-ast-hussain.html

Shah Ast Hussain Badsha Ast Hussain

shah ast hussain badsha ast hussain deen panah asst hussain deen badshah ast hussain sardad na dad dar dast - e - yazeed haqqah ke bina la ilaha ast hussain ...

A spiritual feed
One name stands out
Unbowed to human greed
Not by mere words
But by deed
From Medina to Karbala
he did proceed
to save Islam
his head did bleed..
He gave his head
But not his hand to Yazid

Haqqa bina la ilaha ast Hussain

Yes indeed.

Few other comments:

adorned the walls of the Bulund Darwaza , the same words of Amir Khusro adorned my heart and though I am not into Sufi practice or preachings I decided that I would go to Ajmer and bow my head at the dahleez, of the Bulund Darwaza, I did that last year , and if these words if I ever find outside a Hindu Temple I would bow here too such is my love for the Martyred Imam Hussain.. I was seeking the Love Of Hussain through the Mausoleum of the Kwaja, and here I must tell you on both my trips I have never entered the sancto sanctum where the Khwaja lies, I am a man full of sin, and a miniscule, I would not let my flesh in the presence of such a noble man Khwaja Moinuddin Chishti, and another thing I never ever asked the Kwaja to give me anything, even the Khwaja gets from God and distributes it to all, I come to Ajmer to see divinity in the drop of a tear.. and a tear has no religion and I am crying as I write this, I think I can say boldly that the Khwaja loves me and calls me to Ajmer so I can shoot his loved ones and the Unity of India in the fragrance of a Chaddar placed on His Tomb.. at Ajmer last year in Peersaab Fakhru Miyas house I dreamt of the Brahma Mandir that I had never seen in my 53 years , not even a picture, I told my dream to the Peer, and he told me you are called to Pushkar , so says this visitation.. and I went with a a Hindu priest who is the custodian of a 700 year old Hanuman temple in Ajmer, and he too had a visitation of the Kwaja and circumsized himself without giving up his Hindu Faith but he is also a Tantric and a devotee of the Khwaja, I have written this earlier too, that everywhrere at Pushkar he would introduce me to all and sundry as Internet famous photographer, and I had not begun posting on the net.This is Truth.. yes I am Photograherno1 on the internet.And at Pushkar I decide to go barfeet for my entire life , me fashion stylist Bollywoods Most Wanted Firoze Shakir Desingner no1...and the blisters, the wounds cuts ,ciggarette stubs, glass and thorn, hot coal dring Aag Ka Matam make me realise the bravery and also the bravado of my egoless bare souled feet.

On this trip at Ajmer 2006 I met one Mr Kapoor who is retired from Railways and was a national champ 200 and 400mts and he stas in Ajmer , but visits the Holy Shrine of the Kwaja Moinuddin Chishti every evening since 40years.

I am a Shia believer my world is Allah, Holy Rasool ,Ali Hassan Hussain and Abbas and Maske Sakina I challenge the Tablikis and the Deobandis to produce just one Khwaja Moinuddin Chishti, I will give up my Shia beliefs and join their fold, yes I say this from my heart and India needs a Unifier .. AND HE SLEEPS AT AJMER SHARIF AND KEEPS US ENJOINED AS GOOD HUMAN BEINGS, AND HE TOUCHES US WITH HIS HUMILTY..AND IF I LIVE I SHALL VISIT HIS DARBAR HIS PERFUMED GARDEN OF LOVE EVERY URUS.. THANK YOU PEERSAAB FAKHRU MIYA HUJRA NO 6 AND A YOUNG VISIONARY KHADIM SYED SALMAN....

Islam sucks!

The descendant of Peeran Peer Hazrat Ghous-ul-Azam Syedana O Maulana Mohiuddin Shaikh Abdul Kader Jilani al-Baghdadi Al-Hasani-w’l-Hasani i.e. the Saint of Saints went to various parts of the world including Africa and Asia and enlightened Islam up to present day. Some instance is as follows:

Away, on the borders of Bengal and Orissa, in the town of Midnapore, famous in the legends of old, was born on Friday, the twenty-seventh of Ramadan, A. H. 1268, July the sixteenth, A. D. 1852, a Mighty Child of a Mighty Father. He came of the Illustrious Family of the Greatest Saint of the World, Hazrat Sultan-ul-Aulia, Peeran Peer Hazrat Ghous-ul-Azam Syedana O Maulana Mohiuddin Shaikh Abdul Kader Jilani al-Baghdadi Al-Hasani-w’l-Hasani and His Birth was welcomed by a flood of celestial light. It was the Shabe-Kadr. Fifteenth in descent from Hazrat Ghous-ul-Azam and twenty seventh from Hazrat Resalat Panahi (Peace be on Their Souls), Hazrat Syed Shah Abdul Kader Abdulla Al-Jili Al-Baghdadi Al-Hasani-w’l-Hosaini (Peace be on his Soul) was the first of this most Noble and Sacred Family to set His foot in India. This was in the year 1111 A. H. and He moved on to Delhi which was yet the capital of India but from there, shortly after, returned to His native place, Baghdad, leaving behind His sons, Hazrat Syed Shah Zaker Ali Al-Kaderi Al-Jili Al-Baghdadi Al-Hasani-w’l-Hossaini and Hazrat Syed Shah Raushan Ali Al-Kaderi Al-Jili Al-Baghdadi Al-Hasani-w’l-Hossaini and a number of disciples of whom the famous Moulana Abdul Haque, Mohaddas-e-Delhi was one. Hazrat Syed Shah Zaker Ali Al-Kaderi came to Bengal and Hazrat Syed Shah Raushan Ali Al-Kaderi wended His way to Tirhoot. Thirty miles away from Murshidabad, in Mangalkote, Hazrat Syed Shah Zaker Ali Al-Kaderi settled at last. It was then a flourishing town; a seat of great learning; a center of commerce and industry; a residence of Amirs and Omaras; the head-quarters of the Quazi-ul-Quzzat; and a resting place o notable saints where pilgrims flocked from far and near. And 32 generation and Sajjadanashin i.e. successor of Peeran Peer Hazrat Ghous-ul-Azam (Saint of Saints) Syedana O Maulana Mohiuddin Shaikh Abdul Kader Jilani al-Baghdadi Al-Hasani-w’l-Hasani as mentioned in Table I, Hazrat Ali Abdul Kader Shamsul Kader Hazrat Syed Shah Murshed Ali Al-Kaderi Al_Jili Al-Baghdadi Al-Hasani-w’l-Hosaini sat on the Sajjada (A prayer mat or carpet). Like His Ancestor Hazrat Ghouspak (The Saint of Saints or the greatest Saint at Baghdad), He could, at one and the same time, be seen at many a place. Few of his miracles are as follows:

Moulvi Zeaur Rahman, Zamindar, Shahkulipur, Birbhum (West Bengal, India), says, “Once I wanted to come to Huzur and wrote to Him for permission to do so. But in reply, Huzur wrote to me a strange letter `You should never think of coming to me now’, said He ‘You have still to live long. Had your last days been approaching I would, surely, have told you of it. For, a Peer (Spiritual guide), is but an imperfect Peer, who doesn’t know when His murid will die’. On the receipt of this mysterious and unexpected letter I was exceedingly surprised. I couldn’t make out what it meant. But all the same, I gave up the idea of going to Calcutta. A few days after, I fell so ill that even my attendant physician gave me up for lost. I was down for over a month and, at last, when I recovered I could then realize what the letter of Huzur did really mean.”

Moulana Syed Shah Abdul Hafiz Saheb of Margram, Subdivision Ramporehat, District Birbhum (India), says, “When young, I was very fond of riding and my father purchased for me a horse which, had a few months before, been bought at Chatar for rupees two hundred and fifty. But on the death of my father, which took place soon after, my brothers sold the horse and divided the money among themselves. I appealed to Huzur and He graciously observed ‘Don’t you fret, you would get a better one.’

“Time rolled on. I learnt, one day, that Mr. J. D. Sifton, (later, Sir James David Sifton, K.C.I.E. Governor of Bihar and Orissa) who was then our Sub divisional Officer, was under orders of transfer and going to Hazaribagh as an Assistant Settlement Officer. I went to him to pay my respects and bid him farewell. We had a long talk and among other things he asked me if I would keep his horse. `But I have no money Sir’, said I, `But why bother about any money at all,’ said he, `It’s a present to you’ and so saying he at once sent for his syce and asked him to take the horse to my house. “The horse was nice and valuable and had been purchased by him for rupees six hundred from a notable firm in Calcutta and the gift of it to me was beyond my dream. But Huzur’s prophecy was fulfilled and I bowed down my head in gratitude to Him.”

The Late Mr. Khondkar Yusuf Ali, Barrister-at-law, related, “Once, my mother-in-law, a European lady, who had been living with me, left my house without any notice and took away with her my son who was then child. It was late at night when I came to know of it and so upset was I for my son that I could hardly sleep.

“The next morning, Huzur sent for me and as I presented myself before Him he cheered me up, saying (although I had spoken to none about the incident) `Don’t you worry about your son Counsili Saheb, tomorrow will he be back with his granny.’ And to our great delight they did come back the next morning”.

Two very close relations of Mrs. Khondkar, a highly educated European lady, died while she was in England but so intense was her grief that she had no peace and yearned to see them even after their death. For it, she went to many religious heads in Europe and in India and also to reputed theosophists but to no effect. At last, her husband after he had become a disciple of Huzur, asked her to apply to Huzur for it, but as she had no faith in Islam she did it most reluctantly in writing. On receipt of her letter, through Mr. Khondkar, Huzur enquired id she would go through some prayer. `By no means’, she sent a reply. For, no prayer can do it but the strong spiritual power of some mighty saint.’

After that, she took Mr. Khondkar to Beneras where she went to the famous Sannyyasi, Vaskarananda Swami and told him of her mission.

“But Maiji”, said he “It was possible only during Satyug, but this is Kaliyug and none but my Guruji-the Peer Saheb of your Saheb- can do it now. Go back to Him in Calcutta.”

She came back to Calcutta with Mr. Khondkar and solicited Huzur to fulfil her object. Huzur gave her a very short and ordinary prayer to say. But to her great delight, within only a very few days, there suddenly appeared before her those very dead persons whom she wanted to see. “It is on these very chairs, in front of me,” she told Maulana Abu Taher Saheb, “That they sat and talked to me as if they were alive-. A thousand thanks to His Holiness- Huzur for this. Give Him my innumerable salams. But I must still say that it’s not the prayer He gave me but His mighty Spiritual Power that has wrought this miracle.”

Thenceforth, she used to be absorbed in it, day and night, sitting and talking with them. But that was but the beginning of her spiritual life.

... Huzur’s Vesal (Union with God; Death) took place at His residence in Calcutta, at eleven minutes past two on the morning of Sunday, the twenty-seventh of Shawal, A. H. 1318, February the seventh, A. D. 1901. A few days ahead of it, He had asked Moulvi Syed Shah Abdul Malik Saheb, Deputy Magistrate and Deputy Collector, who was then posted at Balasore, to come on the Sunday following, direct to Midnapore to attend His funeral there where His body would be taken. ...

Multitudes of men flock to His Holy Shrine and invoke His help. Difficulties are overcome, calamities removed, diseases cured and wishes granted- all with great speed.

“Why have you come so far”? came the voice of Hazrat Sultan-ul-Aulia Ghous-ul-Azam Hazrat Peeran Peer Syedana O Maulana Mohiuddin Shaikh Abdul Kader Jilani A-Baghdadi Al-Hasani-w’l-Hosaini, when Maulana (A learned man; a term of respect) Abu Taher Saheb, Professor, St. Xavier’s College, Calcutta, presented himself at Baghdad, “Very close to you, in the tomb of your Peer (Spiritual guide) it is I who lie, why have you come so far?”

To know Ashura, Karbala and Imam Hussain, one must read the history and it is not at all related to only Shia and it is related to all Muslims i.e. Sunni and Shia. Imam Hussain (RA) was the leader of all Muslims. He gave his life to uphold truth and election process of previous 5 Cliphs (RA) against dictatorship of first Dictator and founder of Ummayad, Mabia and his son Yazid. Please read life of greatest Saint of Islam in holy Baghdad who was direct descendent of Imam Hussain (RA) and who was born in Zilan, Iran.

In the spiritual power of Muslim divine and saints the greatest, the best and the noblest, is Sultan-ul-Awlia (king of the saints) Syedana Hazrat Ghous-ul-Azam Shaikh Abu Muhammad Abdul Qader Mohiuddin Jilani (peace be on him), who is the founder of the Qaderia order of Sufis and the ultimate head of every Wali or Sufi (Saint), whatever order he may belong to. He stands at the peak of Wilayet or Sufism(Saintism). Mr. Justice Syed Mahbub Murshed( A barrister from London), an ex chief Justice of East Pakistan (now Bangladesh) High court has mentioned the followings in his book “GULISTAN-E-QADERI”:

“The Hazrat was born in Jilan, a place south of the Caspian Sea, in the first day of the holy month of Ramadan in 470 Hejri (1077-1078 A. D.). On the father’s side he was a descendant of Syedana Hazrat Imam Hasan and on the mother’s side he descended from Syedana Hazrat Imam Hussain, the Holy Martyr of kerbala (now part of Iraq). He was therefore styled ‘Al-Hasani Wal-Hussaini (The Hasani and Hussaini).”

“After the completion of his studies the Hazrat performed superhuman spiritual exercises in contemplation of God. In order to observe the Sunnat (Precedent of the Prophet) he accepted Hazrat Hammad as his Pir or spiritual guide. For years he lived on vegetables only. Every year some body would give him a woolen garment for his wear. He used to walk bare-footed even on thorny fields. He dwelt for a long time in the ruins of Madain. For one year he lived simply on vegetables without even water to drink. Another year he neither ate attributes of God who neither eats nor drinks nor sleeps. The are sustained by spiritual nourishment.

For about twenty-five years he traveled alone in the deserts and ruins of Iraq and for forty years together he spent the livelong nights in prayers.

After the Isha prayers (i.e. after the last obligatory prayers in the night) he would stand on one foot and recite the whole of the holy Quran till about the small hours of the morning. For eleven years he stayed in a tower, which on account of his long stay came to be known as Burji-e-Ajami (i. e. tower where an Ajami or non-Arab-lived).
The Hazrat breathed a new life into the decrepit body of Islam. He revived the dying and decadent religion of the Prophet and was therefore given the appellation of ‘Mohiuddin’ i. e. ‘the Reviver of Religion.’

In the year 521 heejra Hazrat Abu Said Mokharrami made over his Madrasha (i.e. college) to the Hazrat. In obedience to a direction given by the Prophet to the Hazrat in a dream, he began to deliver sermons to the public. Among the audience there used to be saints, doctors, religious lawyers, savants, high officials, Khalifa and people of every rank and profession from the richest to the poorest.

At times about seventy thousand persons used to assemble to hear his sermons. It was an instance of the grace of the Hazrat that persons sitting farthest from him could hear him as distinctly as those sitting nearest to him.

the following are a few extracts from the sermons of the Hazrat:

“Correct and perfect your heart, when the heart is perfect all your conditions become perfect”

“You people, be as obedient to God as the good men of the past had been, so that He may be yours to the same extent as He had been theirs. If you desire that God may be yours, then worship Him and be patient with Him and be satisfied with His sanctions.”

“Your desire should be for God, the Great and the Majestic, and the things that are with Him.”

“If you remain steadfast when calamities come from God. You are a friend of God. Firmness in poverty and calamity, has been made the sign of love of God and His Prophet.

“As long as you love God and act for him and not for others and as long as you fear God and not others you have no power to criticize His doings.”

“Do not associate with the hypocrites, the liars and the imposter.”

“God is with the patient. Be patient with Him and be on your guard so that you may not be negligent.”

“O people! be thankful to God for the good things possessed by you and consider them to have come from Him, because God has said. “The good things with you are from God.”

“For the sake of God put of the garment of sin with real and not assumed shame.”

“As for evil passions conquer them and do not allow them to conquer you.”

“O Servant of God, make piety obligatory on yourself.”

“You gentlemen, in your seclusion you are in need of such piety which may save you from sins and you also require such contemplation which will remind you of the merciful look of God.

“A true Momin (or Muslim i.e. believer) does not obey his Nafs(baser self), nor Satan, nor avarice.”

“You servant of God, unite this world with the next and bring them together, and making your heart quite empty of these, be solely attached to God.”

Such were the sermons of Syedana Hazrat Ghous-ul-Azam.

The leading topics are the necessity of purifying one’s heart and soul and forming a genuine and true love of God. So splendid are these sermons that even so prejudiced and so biased a writer like ] has been constrained to observe “These sermons breath a spirit of charity and philanthropy. “the preacher would like to close the gates of hell and open those of paradise to all mankind.”

The Hazrat devoted himself to public education for thirty-three years. In 528 Hejri his madrasa (religious school) was extended by acquisition of adjoining premises. Extensive buildings were built thereon. Student from every part of Iraq and from all over the Islamic world began to come to his Madrasha in search of knowledge. Pious, holy and learned men also assembled there to derive benefit from his society and the salutary examples of his life. The Hazrat would feed the Holy and learned men round him as well the strangers and needy persons who came to his Madrasa. Every day in the morning and in the afternoon, he would teach the commentaries of The Holy Quran, traditions, principles of law, syntax(grammar) and other subjects.

In the course of his earthly life the Hazrat performed innumerable miracles to guide the erring, to protect the weak and to succor to the needy. Most of these miracles led to the relief of suffering and distress. I shall only quote three instances for the sake of brevity.

(1) Once Abu Ghalib Bin Ismail, a merchant of Baghdad came to the Hazrat and said, “O Hazrat, your ancestor the holy Prophet has enjoined that one should accept an invitation and so.” The Hazrat replied that he would accept the invitation if it was the will of God. His Holiness remained silent and mediated for a while and then looked up and said. “Yes, I accept your invitation.” When the Hazrat reached the house of the merchant he found that great Sufis and the learned and illustrious men of Baghdad had assembled there. After the Hazrat had taken his seat a table -cloth was spread in which various delicious dishes were placed. Two men then brought a big and heavy basket, which was placed at the end of the tablecloth.

The merchant requested the Hazrat to take the food spread before him, but he kept silent and neither he ate himself nor asked any one to do so. His holiness then asked Hazrat Ali Bin Hiti and Hazrat Abul Hasan Ali who had accompanied him to the merchant’s house, to open the basket. In it was found the merchant’s son, a child who was blind, paralytic and leprous from his birth. The Hazrat addressing the child said, “Rise and be all right”. And lo; the child got up and began to run. All his deformities and diseases had vanished. There was uproar in the company that had gathered there and the Hazrat quietly left the place without eating anything

(ii) One night Caliph Al-Mustanjid Billah, coming to the Madrasa of the Hazrat, presented himself before him. The Caliph respectfully sat down with the object of receiving some sage advice from the Hazrat. He brought with him ten bags filled with gold and silver coins and presented them to the Hazrat for favor of his acceptance. But the Hazrat refused to take them. Pressed by the importunate entreaties of the Caliph, the Hazrat took two of the best bags and pressed them with his holy hand. Blood oozed out the bags. The Hazrat then said to the Caliph, “You extorted the money by oppressing the people and have brought it to me for my acceptance. It really represents the blood of the people and I therefore refused it”. At this the Caliph was stricken with awe and fainted.

On the 11th day of the holy month of Rabi-us-Sani, Hazrat Syedana Ghous-ul-Azam Shaikh Abdul Qader Jilani was translated from this mortal life to the abode of eternal blessedness. On the night of his translation from this world he performed his prayers and heard a voice saying. “Thou peaceful soul return to thy Lord; thou art pleased with Him and he is pleased with thee. Be thou one of my servants and enter my Paradise.”“ The angel of death came to the Hazrat in the guise of an Arab and gave him a letter, which ran thus; “This letter is from the lover to the beloved. Every person and every creature has to meet death”. The last words of the Hazrat were; “I solicit the help of God”. The Hazrat then recited the name of Allah three times and then the noble soul ascended the throne of God. It was the 11th of Rabbi II, 561 Hejri (1166) A. D.).