SUFISM (TASAWWUF): EVIDENCES AND TEACHINGS
LAST UPDATE: 3/DECEMBER/2016
SUFISM (TASAWWUF): EVIDENCES AND TEACHINGS
CONTENTS:
PART 1: SHORT VIDEO CLIPS
PART 2: ARTICLES
PART 3: BOOKS
PART 4: VIDEOS
PART 1: SHORT VIDEO CLIPS
MISC:
ENGLISH VIDEO: 008 Fourth Transmitter Of Sahih
Bukhari Was A SUFI | 3min 15secs
ENGLISH VIDEO: 010 All Imams Of Sihah Sitta( Bukhari,
Muslim, Abu Dawood, Ibn Majah, Tirmidhi, Nasai) Received Hadiths From The Imams
Of Tasawwuf | 13min 10secs
URDU VIDEO: 012 Kull Ulema, Sufiya the aur Kull Sufiya,
Ulema the | 27 MINS 21 SECS
ENGLISH VIDEO: 013 Al Bukhari Starts With The Secret Of
Tasawwuf And Marifa | 19mins 40secs
ENGLISH VIDEO: 015 Ulema Are Always Busy To Reform Your
Zaahir And Sufiya Are Always Busy To Beautify Your Niyyat And Batin | 5mins
16secs
URDU VIDEO: 028 Jisko Mureedo Ki Talaash Na Ho, Vo Peer
Kamil He | 5mins 9secs
ENGLISH VIDEO: 028 Tasawwuf Is Not Bid'ah | 17mins 15secs
ENGLISH VIDEO: 029 The Term ' Tareeqa' | 3mins 12secs
ENGLISH VIDO: 030 Types Of Ehsaan | 15mins 38secs
URDU VIDEO: 029 Tsawwuf ki bunyad- 'Iman lao aur sahibe
istiqamat ban jao' | 35 MINS 18 SECS
URDU VIDEO: 031 ( Sahih Bukhari) Tasawwuf( Ihsaan) Aur
Sufism | 43mins aprx
URDU VIDEO: 045 ( Sahih Bukhari) Ilm E Zahir Aur Ilm E
Batin | 10min 10sec
URDU VIDEO: Badqismati ky Aaj Taweez Gandoon or Phonko ko
Tasawwuf Samjh lia gia hai | 6 MINS 8 SECS
URDU VIDEO: Baghair Aml ky Peeri ka Daway karny waly
Dhokay Baaz hain | 9 MINS 31 SECS
URDU VIDEO: Bay'ah in Sufism | 14 MINS 16 SECS
URDU VIDEO: Being a 'Shaykh' (spiritual mentor) is neither
a business nor an inheritance. | 15 MINS
URDU VIDEO: Concept of 'Mureed ____ ' disciple &
discipleship in Sufism
URDU VIDEO: Differance between True Sufi Fake Sufi
- | 5 MINS 11 SECS
URDU VIDEO: Gaddi Nasheeni is Not Sufism Tasawwuf -
Majority of the Awliya were NOT Gaddi Nashin | 20 MINS 43 SECS
ENGLISH VIDEO: Great Imams of Hadith wrote Books on the
Life of AULIYA and SUFIYA | 3 MINS 11 SECS
URDU VIDEO: Hadith ki qubuliyat ka madaar bi silsille(isnad)
per hai! Deen e Islam me sehat aur adme sehat ka saara madaar shaqsiyat per hai
| 7 MINS 9 SECS
URDU VIDEO: Kya har Muslim par kisi Peer ki bait karna
Zururi hay | 6 MINS 39 SECS
URDU VIDEO: Reality of Peeri Mureedi ____ _____ in Sufism
.Com | 14 MINS 42 SECS
ENGLISH VIDEO: Sheikh Abdul Qadir Jilani(rah) description
of term 'Tasawwuf' | 3 MINS 33 SECS
URDU VIDEO: Simple Definition of Tasawwuf | 4 MINS 1 SEC
URDU VIDEO: Suggested Reforms in Sufism for
indo-pak by Shakh-ul-Islam Dr Muhammad Tahir-ul-Qadri - | 9 MINS 4 SECS
URDU VIDEO: Zaahir aur Baatin (Science wa Aqal k aaine
me) | 40 MINS 45 SECS
URDU VIDEO: Takfiri
rawayye aur Sufi rawayye | 17 MINS 5 SECS
URDU VIDEO: Lafz e
Tasawwuf wa Sufi k maaine (Sufi Conference 2016) | 26 MINS 15 SECS
URDU VIDEO: Tasawwuf
ka Safar| 10 MINS 32 SECS
URDU VIDEO: Kirdaar
wa Haal wa Tarika wa Andaaz wa Talimaat e Sufiya | 17 MINS 23 SECS
URDU VIDEO: Abdaal
(Few Hadiths related to Ahwal e Qalb) | 15 MINS 21 SECS
URDU VIDEO: Aiima e
Arba (Imam Abu Hanifa, Malik, Shaafi and Hambal) aur Tasawwuf wa Sufism | 35
MINS 32 SECS
URDU VIDEO: Asal
(Real) Tasawwuf (From Sufi Books) | 47 MINS 43 SES
URDU VIDEO: Asal
Tasawwuf aur aajke daur ka Tasawwuf (Tasawwuf Husn e Khulq ka name he) | 41
MINS 52 SECS
URDU VIDEO: Buhlool
Al Majnoon (r.a) (Hiqayat- Jannat me ghar khariidna) (Zubaida Khatoon and
Haroon Rashiid) | 17 MINS 21 SECS
URDU VIDEO: Haqiqat e
Iman ka naam 'Tasawwuf' he | 42 mins 7 secs
URDU VIDEO: Imam Abul
Qasim Al Qusheri k silsila e tariqat me, peer o murshid he Imam e Azam Abu
Hanifa(r.a) | 8 MINS 43 SECS
URDU VIDEO: Imam Ibn
Hajar Al Asqalani (rah) ki Sanad (of Sufi Books) | 31 MINS 52 SECS
URDU VIDEO: Khalwat |
21 MINS 26 SECS
URDU VIDEO: Mushahida
(Hadith of Hazrat Haris (r.a) ) | 18 MINS 35 SECS
URDU VIDEO: Qayamat k
din Auliya Allah (Sufia Karaam) ka maqaam wa martaba (narration of a single
hadith through several chains) | 1 HOUR 14 MINS 48 SECS
URDU VIDEO: Raah e
Sufia (From Sufi books) | 35 MINS 42 SECS
URDU VIDEO: Sahibaan
e Ehsaan (Hadith on Qayamat) | 7 MIS 8 SECS
URDU VIDEO: Shariyat
and Tariqat (From Qur'an) | 7 MINS 8 SECS
URDU VIDEO: Shariyat
o Tariqat | 47 MINS 4 SECS
URDU VIDEO: Some
classical books on Tasawwuf (Zoh'd) | 8 MINS 10 SECS
URDU VIDEO: Tasawwuf
aur wilayat, wird wazife ka name nahi he | 10 MINS 4 SECS
URDU VIDEO: Tasawwuf
ka Qur'an se saboot (Zikr wa Rah e Salihiin) | 44 MINS 47 SECS
URDU VIDEO: Tasawwuf
me Muriid ka maina by Shaykh Abdul Qadir al Jilani | 6 MINS 26 SECS
URDU VIDEO: Tasawwuf
me tasawwur ki haqiqat wa wujud | 23 MINS 41 SECS
ENGLISH VIDEO: 'Tazkiya'
is the base of Science of Tasawwuf in Qur'an | 6 MINS 45 SECS
URDU VIDEO: Zoh'd (By
Sufis) | 26 MINS 15 SECS
URDU VIDEO: Zoh'd
(From Qur'an) | 30 MINS 19 SECS
SERIES 1:
01 Tasawwuf(talimat E Sufia) Ka Saboot Qur'an Se | 8mins
45secs
02 Tasawwuf(talimat E Sufia) Ka Saboot Hadith Se | 2mins
38secs
03 Tasawwuf(talimat E Sufia) Ka Saboot Sahaba(r.a) Aur
Tabayiin(r.a) Ke Daur Se ( Imam Hasan Basri(r.a) Ka Qaul) | 4mins 29secs
04 Tasawwuf(talimat E Sufia) Ka Saboot Imam Bukhari K
Ustadh(teacher) Imam Sufyan Thauri(r.a) Se | 2mins 52secs
05 Tasawwuf(talimat E Sufia) Ka Saboot Imam Malik(r.a) Se
| 1min 36secs
06 Tasawwuf(talimat E Sufia) Ka Saboot Imam Shafi(r.a),
Imam Abu Hanifa(r.a), Imam Ahmad Bin Hanbal(r.a) Se | 5mins 44secs
07 Tasawwuf Aur Ilm E Batini Ka Saboot Hadith Se | 3mins
4secs
08 Fake Sufis Or REAL SUFIS! Choose Real Sufis! | 4mins
9secs
SERIES 2:
URDU VIDEO: 032 Imam Bukhari wa Muslim k Shuyooks me
Sufiya Muhaddiths | 29 MINS 51 SECS
URDU VIDEO: 033 Imam Bukhari wa Muslim k Talamidha aur
ruwaat e Sahih Bukhari wa Muslim (Jinke zariye Al Bukhari wa Muslim
riwayat hoker hum tak pauhchi) me Sufiya
Muhaddiths | 31 MINS 48 SECS
SERIES 3:
ENGLISH VIDEO: 01 Tasawwuf is not a Name, its 'MEANING',
Itsnt a custom, its 'INNER REALITY' | 5 KINS 4 SECS
ENGLISH VIDEO: 02 Tazkiya(Purification) and Ehsaan(Spiritual
Station) | 6 MINS 44 SECS
ENGLISH VIDEO: 03 Ehsaan is either Muraqaba or Mushahda |
12 MINS 9 SECS
ENGLIS VIDEO: 04 Tasawwuf is not something which came
into existance in Later Centuries(History of Tasawwuf) | 23 MINS 52 SECS
ENGLISH VIDEO: 05 Imam Abu Hanifa(r.a) and Sufism | 4
MINS 29 SECS
ENGLISH VIDEO: 06 Imam Malik(rah) and Sufism | 2 MINS 46
SECS
ENGLISH VIDEO: 07 Imam Shaafi(rah) and Sufism | 2 MINS 4
SECS
ENGLISH VIDEO: 08 Imam Ahmad Bin Hanbal(rah) and Sufism |
5 MINS 5 SECS
ENGLISH VIDEO: 09 Hazrat Data Ganj Baqsh Ali Hujweri(rah)
[Kashf Al Mahjoob] and Reality of Tasawwuf | 40 MINS 26 SECS
SERIES 4:
ENGLISH VIDEO: 01 Tasawwuf from Qur'an | 6 MINS 40 SECS
ENGLISH VIDEO: 02 Tasawwuf and Sufism is not taken from
other Religions and meaning of term Tasawwuf #Short | 36 MINS 21 SECS
ENGLISH VIDEO: 03 Tasawwuf and Sufism is not taken from
other Religions and meaning of term Tasawwuf #Long | 1 HOUR 5 MINS 36 SECS
ENGLISH VIDEO: 04 Names of few Classical Authorities and
Books on Tasawwuf with short description | 29 MINS 29 SECS
SERIES 5:
URDU VIDEO: 001
Importance of the linguistic (lugwi) meaning of Tasawwuf in the light of the
importance of linguistic meanings by giving few examples | 52 MINS 37 SECS
URDU VIDEO: 002 Lafz
e tasawwuf wa lafz e sufi k 7 lugwi wa maanwi maine (Brief) | 24 MINS 23 SECS
URDU VIDEO: 003
Tasawwuf wa Sufism ka inkaar Islam ki 1st century se 13th century tak kisi
tabqe ne nahi kiya | 13 MINS 33 SECS
URDU VIDEO: 004
Authenticity of 'Al taarruf lil madhhab e ahle tasawwuf' (book on sufism) | 2
MINS 15 SECS
URDU VIDEO: 005 Lafz
e tasawwuf wa lafz e sufi ka lugwi wa maanwi maaina From 'Al taarruf lil madhhab
e ahle tasawwuf' (book on sufism) | 1 HOUR 21 MINS 44 SECS
URDU VIDEO: 006
Authenticity of' Kitab ul Lumah' (book on Sufism) | 38 MINS 30 SECS
URDU VIDEO: 007
Sufiyo ka name unke libaas pehenne ki wajah se padhne ki wajah (Qur'an, Kitab
ul lumah and others) and lafz e tasawwuf wa lafz e sufi ka lugwi wa maanwi
maaina (From Kitab ul lumah) | 26 MNS 42 SECS
URDU VIDEO: 008
Authenticity of Risala Qusheriya (Book on Sufism) and Status of Imam Abul Qasim
al Qusheri | 25 MINS 39 SECS
URDU VIDEO: 009 Lafz
e tasawwuf wa lafz e sufi ka lugwi wa maanwi maaina (From Risala Qusheriya) | 3
MINS 33 SECS
URDU VIDEO: 010 Lafz
e tasawwuf wa sufi from lafz 'As-Safaa' (Hadith) | 1 HOUR 34 SECS
URDU VIDEO: 011 Lafz
e tasawwuf wa sufi from lafz 'As-Safwa' (Hadith) | 13 MINS 48 SECS
URDU VIDEO: 012
Authenticity of 'Awaarif ul Maarif' (Book on Sufism) of Imam Soharwardi and
Status of Imam Soharwardi | 56 MINS 13 SECS
URDU VIDEO: 013 Lafz
e tasawwuf wa lafz e sufi ka lugwi wa maanwi maaina From 'Awaarif ul Maarif'
(Book on Sufism) of Imam Soharwardi | 2 HOUR 30 MINS 12 SECS
URDU VIDEO: 014
Sahaba r.a ko, Huzur saw k zamane me title 'sufi' nahi dene ki wajah | 15 MINS
44 SECS
URDU VIDEO: 015
Tabain r.a k zamane me title 'sufi' ka istemaal | 18 MINS 7 SECS
URDU VIDEO: 016 Lafz
e tasawwuf wa sufi from lafz e 'Soof' (Hadith) | 58 MINS 5 SECS
URDU VIDEO: 017 Lafz
e tasawwuf wa sufi from Ibn Tayyimah | 1 HOUR 1 MIN 53 SECS
URDU VIDEO: 018
Tasawwuf wa sufism from 'Tazkiya' (Qur'an) | 12 MINS 40 SECS
URDU VIDEO: 019
Tasawwuf wa sufism from 'Zohad' (Qur'an) | 20 MINS 47 SECS
URDU VIDEO: 020
Tasawwuf wa sufism from 'Ehsaan' (Qur'an) | 13 MINS 40 SECS
URDU VIDEO: 021
Tasawwuf wa sufism from 'Tariqat' (Qur'an) | 15 MINS 10 SECS
URDU VIDEO: 022
Tasawwuf wa sufism from Ehsaan (Hadith e Gibrail a.s of Iman, Islam and Ehsaan)
| 35 MINS 12 SECS
URDU VIDEO: 023
Reality of Tasawwuf wa sufism from the Muqaddima Ibn Khaldun | 9 MINS 35 SECS
URDU VIDEO: 024
Tasawwuf wa Sufism ki haqiqat wa mauzu (Subjects) (amaal e badni aur amaal e
qalbi) | 25 MINS 44 SECS
URDU VIDEO: 025 Amaal
e Qalbi wa Qalb k Ehwaal [Qur'an aur sunnat se Tasawwuf ki Haqiqat aur uski
mahiyat (Emergence of Tasawwuf wa Sufism from Qur'an and Sunnah)] | 1 HOUR 19
MINS 16 SECS
URDU VIDEO: 026 Ibn
tayyimah on Tasawwuf wa Sufism (from his book At Tasawwuf wa Sufiya, Majmua e
Fatawa Ibn Tayyimah Volume 11) | 1 HOUR 9 MINS 15 SECS
URDU VIDEO: 027 Ibn
tayyimah on Tasawwuf wa Sufism (from his book Al Emaan) | 58 MINS 18 SECS
URDU VIDEO: 028 Imam
Ibn Hajar Asqali mentioned about his isnaads of 100 books on tasawwuf wa sufism
in his sabt | 17 MINS 10 SECS
URDU VIDEO: 029 Reality
of Tasawwuf wa Sufism From Awaarif ul Maarif (Book on Sufism) of Imam
Soharwardi | 2 HOUR 25 MINS 34 SECS
URDU VIDEO: 030 Proof
of different Sufi turuks or Silsilas from Qur'an Surah 29 Ayat 69 | 12 MINS 23
SECS
URDU VIDEO: 031
Reality of Tasawwuf wa Sufism from the book on Tasawwuf wa Sufism of Imam
Jalaluddin Suyuti Shadhili | 1 HOU 31 MINS 20 SECS
URDU VIDEO: 032
Reality of Tasawwuf wa Sufism from Hashiya e Qusheriya of Shaykh ul Islam
Zakarriya Ansari | 2 MINS 35 SECS
URDU VIDEO: 033
Reality of Tasawwuf wa Sufism from Qawaid e Tasawwuf of Imam Zarruk | 13 MINS
URDU VIDEO: 034
Reality of Tasawwuf wa Sufism by Imam Junaid Baghdadi | 2 MINS 44 SECS
URD VIDEO: 035
Reality of Tasawwuf wa Sufism by Imam Abul Hasan Shadhili | 3 MINS 56 SECS
URDU VIDEO: 036
Reality of Tasawwuf wa Sufism by Imam Ibn Ajiiba | 1 MIN 48 SECS
URDU VIDEO: 037
Reality of Tasawwuf wa Sufism from Risala Al Qusheriya of Imam Abul Qasim al Qusheri
(Including authenticity of the book and the status of the Author) | 1 HOUR 34
MINS 13 SECS
URDU VIDEO: 038
Reality of Tasawwuf wa Sufism from Tabqaat al Sufiya of Hazrat Imam Abu Abdur
Rahman As Sulemi Al Naishapuri (with authenticity of the book and status of the
Author) | 3 HOUR 9 MINS 12 SECS
URDU VIDEO: 039
Tasawwuf wa Sufism adheres to the Qur'an and Sunnah by Ibn Tayyimah | 1 HOUR 18
MINS 52 SECS
URDU VIDEO: 040
Tasawwuf wa Sufism adheres to the Qur'an and Sunnah by Ibn Qayyium (Student of
Ibn Tayyimah) | 1 HOUR 38 MINS 50 SECS
URDU VIDEO: 041
Tasawwuf wa Sufism adheres to the Qur'an and Sunnah by Hazrat Imam Abu Abdur
Rahman As Sulemi Al Naishapuri (Book Tabqaat al Sufiya) | 44 MINS 59 SECS
URDU VIDEO: 042
Tasawwuf wa Sufism adheres to the Qur'an and Sunnah (Iman, Islam, Ehsaan) | 53
MINS 15 SECS
URDU VIDEO: 043
Tasawwuf wa Sufism adheres to the Qur'an and Sunnah by Imam Abul Qasim al
Qusheri (Book Risala Al Qusheriya) | 49 MINS 3 SECS
URDU VIDEO: 044
Tasawwuf wa Sufism adheres to the Qur'an and Sunnah by Imam Shatibi (Book- Al
Itisaam)| 39 MINS 21 SECS
URDU VIDEO: 045
Tasawwuf wa Sufism adheres to the Qur'an and Sunnah by Shaykh Abdul Qadir al
Jilani (Book Al Fath Al Rabbani) | 14 MINS 21 SECS
URDU VIDEO: 046
Tasawwuf wa Sufism is not extracted from the spiritual systems of other
religions or regions but indeed this claim is a product of Non-Muslim books on
Sufism wheras Sufism adheres to the Qur'an and Sunnah | 1 HOUR 5 MINS 50 SECS
URDU VIDEO: 047
Allama Iqbal on Tasawwuf wa Sufism and removal of doubts regarding a statement
of Allama Iqbal on it | 1 HOUR 44 MINS 4 SECS
URDU VIDEO: 048
Reasons for Orientalists mistaken view of Tasawwuf wa Sufism (Historical
Aspect) | 2 HOUR 33 MINS 36 SECS
URDU VIDEO: 049
Refuting Orientalists evidences which they gave in support of there mistaken
view of Tasawwuf wa Sufism (Critical Study of The mystics of Islam by Prof
Reynold A.Nicholson) | 3 HOUR 24 MINS 57 SECS
URDU VIDEO: 050
Refuting Orientalists evidences which they gave in support of there mistaken
view of Tasawwuf wa Sufism (Study of An Introduction to the History of Sufism
by A.J Arberry) | 2 HOUR 43 MINS 36 SECS
URDU VIDEO: 051
Tasawwuf wa Sufism is not the product of the period of downfall and depression,
its the product of Qur'an and Sunnah | 35 MINS 21 SECS
SERIES 6:
URDU VIDEO: 01 Zoh'd
(Qur'an se) | 23 MINS 11 SECS
URDU VIDEO: 02 Zoh'd
(Hadiths se) | 13 MINS 17 SECS
URDU VIDEO: 03 Zoh'd
(Auliya wa Ulema se) | 59 MINS 43 SECS
SERIES 7:
URDU VIDEO: 001
Haqaiq e Tasawwuf aur Taraiq e Maarifat (From Two Qur'anic Ayaats) | 9 MINS
URDU VIDEO: 002
Tasawwuf saara ka saara 'Akhlaaq e Hasna' ka naam he #Short | 4 MINS 51 SECS
URDU VIDEO: 003
Tasawwuf saara ka saara 'Akhlaaq e Hasna' ka naam he #Long | 1 HOUR 17 MINS 26
SECS
URDU VIDEO: 004
Tariqat ki ek ibtida he aur ek intiha he | 21 MINS 18 SECS
URDU VIDEO: 005
Sahibane Kefiyat, Sahibane Haal, Sahibane Maqam | 36 MINS 4 SECS
URDU VIDEO: 006 Ilm,
Amaal aur Shariyat k bagair koi haal naseeb nahi hota aur na hi tariqat milti
he | 24 MINS 35 SECS
URDU VIDEO: 007 Kamil
Aalim aur zaruriyat e Shaykh wa Murshid wa Pir | 38 MINS 26 SECS
URDU VIDEO: 008 Shaykh
wa Pir k liye hargiz zaruri nahi k vo Gaddinasheen ho | 41 MINS 13 SECS
URDU VIDEO: 009
Mureed kise kehte he, Muraad kya he, iradat kya he | 39 MINS
URDU VIDEO: 010 Ba'it
kerna ya kisi ka mureed hona, har Muslim per wajib nahi he | 6 MINS 53 SECS
URDU VIDEO: 011 Hath
me hath deke, iradat k liye ba'it kerna, hargiz wajib nahi he (Mureed kese hota
he ya banta kese he aur sohbat ki aqsaam) #Short | 13 MINS 37 SECS
URDU VIDEO: 012 Hath
me hath deke, iradat k liye ba'it kerna, hargiz wajib nahi he (Mureed kese hota
he ya banta kese he aur sohbat ki aqsaam) #Long | 58 MINS 29 SECS
URDU VIDEO: 013
Tasawwuf wa Sufism me Khilafat or ijazat lene dene ki haqiqat | 10 MINS 5 SECS
URDU VIDEO: 014
Shaykh kise banaya jaye | 21 MINS 58 SECS
URDU VIDEO: 015 Suluk
illallah me 'ilm aur ahkaam e shariyat' ki ehmiyat (Hadiths) | 24 MINS 37 SECS
URDU VIDEO: 016 Suluk
illallah me 'ilm aur ahkaam e shariyat' ki ehmiyat (Sufiya ki books se) | 1
HOUR 17 MINS 16 SECS
URDU VIDEO: 017
Akhlaak e Hasan (Talimaat e Sufia) | 43 MINS 11 SECS
URDU VIDEO: 018
'Sufi' ki Tarifaat (Defination of 'Sufi') (From Sufi Books) (Akhlaak e Hasan) |
20 MINS 8 SECS
URDU VIDEO: 019
Zindagi me Tasawwuf ki Amali Shaqle (Practical Demonstration of Tasawwuf in
Life) (Akhlaak e Hasan) (From life of Sufis) | 1 HOUR 9 MINS 23 SECS
URDU VIDEO: 020
Tasawwuf me Futuwat (Husn e Khulq ka aakhiri darja) ka maina | 40 MINS 3 SECS
URDU VIDEO: 021
Tasawwuf, Eight bunyadi khaslate jamah kerne ka naam he | 36 MINS 4 SECS
URDU VIDEO: 022
Tasawwuf, rasmo ka naam nahi he, husn e khulq ka naam he | 7 MINS 29 SECS
URDU VIDEO: 023 Four
cheeze (Sabar, Iffat, Shaja'at aur Adal) jinko apnana, Usool e Tasawwuf he | 9
MINS 18 SECS
URDU VIDEO: 024 Four
cheeze (Jahalat, zulm, shahawat aur gazab) jinko tark kerna, Usool e Tasawwuf
he | 6 MINS 3 SECS
URDU VIDEO: 025
Tasawwuf (Husn e Khulq) k darjaat | 28 MINS 42 SECS
URDU VIDEO: 026 Husn
e Maamle ka naam Adab he, Husn e Adab ka naam Tasawwuf he | 1 HOUR 4 MINS 55
SECS
URDU VIDEO: 027 Sufia
karam aur adab ki taleem | 19 MINS 26 SECS
URDU VIDEO: 028
Anbiya a.s ki zindagi me Adab ki amali shaqle | 41 MINS 58 SECS
URDU VIDEO: 029
Huzur(saw) k sath adab ki haqiqat wa sunnat wa taqaze | 1 HOUR 57 MINS 23 SECS
SERIES 8:
URDU VIDEO: 001
Hazrat Zunnun Misri (r.a) ka Maqaam wa Martaba | 10 MINS 32 SECS
URDU VIDEO: 002
Talimaat e Tasawwuf by Hazrat Zunnun Misri (r.a) (Book- Tabqat al SufiyaTabqat
al Sulemi by Imam Abu Abdul Rahman Al Sulaimi) | 2 HOUR 25 MINS 48 SECS
URDU VIDEO: 003 Pir e
kamil vo nahi he jise muriido ki talash he, balki vo he jisko Allah ki talash
he | 14 MINS 59 SECS
URDU VIDEO: 004 Jo
Allah ki taraf irada kare vo muriid he aur muriid hone k liye hath me hath dena
wajib nahi he | 5 MINS 30 SECS
URDU VIDEO: 005
Hazrat Ibrahiim bin Adham (r.a) ka maqam wa martaba | 30 MINS 52 SECS
URDU VIDEO: 006
Talimaat e Tasawwuf by Hazrat Ibrahiim bin Adham (r.a) (Book- Tabqat al
SufiyaTabqat al Sulemi by Imam Abu Abdul Rahman Al Sulaimi) | 1 HOUR 9 MINS 30
SECS
URDU VIDEO: 007
Hazrat Bishir Al Haafi (r.a) ka maqam wa martaba | 16 MINS 15 SECS
URDU VIDEO: 008
Talimaat e Tasawwuf by Hazrat Ibrahiim bin Adham (r.a) (Book- Tabqat al
SufiyaTabqat al Sulemi by Imam Abu Abdul Rahman Al Sulaimi) | 1 HOUR 29 MINS 3
SECS
URDU VIDEO: 009
Hazrat Sarii As Saqati (r.a) ka Maqam wa Martaba | 12 MINS 49 SECS
URDU VIDEO: 010
Talimaat e Tasawwuf by Hazrat Sarii As Saqati (r.a) (Book- Tabqat al
SufiyaTabqat al Sulemi by Imam Abu Abdul Rahman Al Sulaimi) | 1 HOUR 46 MINS 13
SECS
SERIES 9:
URDU VIDEO: 01 Saare
Sufi silsile Imam Hasan Basri(r.a) se jaake milte he, jo ki Hazrat Ali(r.a) se
samah kerte he | 43 MINS 22 SECS
URDU VIDEO: 02 Imam
Hasan Basri(r.a) ka Hazrat Ali(r.a) se mulaqat wa samah (very strong supportive
evidences) | 39 MINS 40 SECS
URDU VIDEO: 03 Imam
Hasan Basri (r.a) ka Hazrat Ali (r.a) se mulaqat wa samah per 'age' k etbar se
kiye gaye etraaz ka jawab | 38 MINS 39 SECS
URDU VIDEO: 04 Imam
Hasan Basri (r.a) ka Hazrat Ali(r.a) se Hazrat Ali(r.a) ka name liye bina
Hadith riwayat kerne ki wajah | 40 MINS 16 SECS
URDU VIDEO: 05 Imam
Hasan Basri (r.a) ka Hazrat Ali(r.a) se Hazrat Ali(r.a) ka name leke bayan
karda 35 Hadiths | 22 MINS 24 SECS
CORRECTING ZAKIR NAIK ABOUT THE
CONCEPT OF SUFISM/TASAWWUF
0060 YES ZAKIR NAIK! SUFISM IS NOT BID'AH #ENGLISH |
Duration: 38mins 25secs
0061 YES ZAKIR NAIK! SUFISM IS NOT BID'AH #URDU |
Duration: 38mins 24secs
0062 CONFUSED ZAKIR NAIK- TRUE SUFIS OR FAKE SUFIS #URDU
| Duration: 27mins 18secs
PART 2: ARTICLES
Defining Tasawwuf
Tasawwuf by Shaykh Hisham Kabbani
TASAWWUF: Its
meaning and significance by Shaykh Siraj Hendricks
What is Sufism? by Shaykh Saâ`id Al Jamal Imam and
Khateeb - Al Aqsa Mosque
Sufism in Islam by GF Haddad
The Role of Sufism in Building Good Character Today by Dr.
Gibril Fouad Haddad
Contemporary Tasawwuf and Shari`ah
Merits of Sufis
The basics of Tasawwuf
HOW WOULD YOU RESPOND TO THE CLAIM THAT SUFISM IS BID'A
ISLAMIC SPIRITUALITY the forgotten revolution by Abdal
Hakim Murad
'ILM AT-TASAWWUF - THE SCIENCE OF SUFISM ANSWERS TO SIX QUESTIONS ON TASAWWUF by Shaikh Muhammad Hisham Kabbani
REVEALED LAW AND OBSERVANCE/RULE (SHARIAH AND
TARIQAH) by Imam Ahmed Raza Khan (rahmatullah `alayh)
Sainthood (Wilayah) and Nearness (Qurb) by Shaykh Ahmad Hendricks
Tasawwuf Shuyukh Composed By GFH Abu Hammad
Sufism of Putative
Salafi References
Tazkiyyat an-Nafs (Purifying the Self): A Driving Sufi Principle by Shaykh Muhammad Hisham Kabbani
The Station of Firasah by Ibn ul-Qayyim al-Jawziyyah from
Madarij As-Salikeen
The Station of Muraqabah
From The Steps of the Followers,
by Ibn Qayyim al-Jawziyya
Extreme Hatered of Sufis
PART 3: BOOKS
URDU BOOK: Islamic Teachings Series (4): Spiritual and
Moral Excellence (Ihsan) | PAGES: 136
ENGLISH TRANSLATION: http://www.minhajbooks.com/english/bookid/489/Teachings-of-Islam-Series-Spiritual-Moral-Excellence-by-Shaykh-ul-Islam-Dr-Muhammad-Tahir-ul-Qadri.html
URDU BOOK: HAQIQAT E TASAWWUF (THE REALITY OF
SPIRITUALISM) | PAGES: 286
URDU BOOK: SULOOK O TASAWWUF KA AMLI DASTUR (THE
PRACTICAL GUIDE FOR MYSTICISM AND SPIRITUALISM) | PAGES: 176
URDU BOOK: HUSN E AMAAL (THE EXCELLENCE OF ACTIONS) |
PAGES: 728
URDU BOOK: HUSN E AHWAL (THE EXCELLENCE OF STATES) | PAGES:
232
URDU BOOK: HUSN E AKHLAQ (THE EXCELLENCE OF MORALITY) |
PAGES: 176
URDU BOOK: TAZKIRA AUR SUHBATAIN (REMEMBRANCE AND THE
COMPANY OF THE PIOUS) | PAGES: 152
URDU BOOK: FASAD E QALB AUR US KA ILAAJ (THE SPIRITUAL
DISORDER AND ITS CURE) | PAGES: 130
URDU HADITH BOOK: Merits and Virtues of Saints and the Pious
[Rawdat as-Salikin fi Manaqib al-Awliya wa as-Salihim (may Allah be well
pleased with them)] By Dr. Tahir Ul Qadri | Pages: 432
- A beautiful collection of authentic Prophetic
traditions on the virtues and excellence of saints and friends of Allah
along with Urdu translation and references
- Description of love for the beloveds of Allah Almighty
and seeing them in dream
- Attributes, status and stature of friends of Allah has
been highlighted in the book based on 23 chapters
- The rare blessing of seeing Allah Almighty would be
endowed on the His friends and saints on the Day of Judgement
- Righteous and pious believers get to know about the
inner conditions of man with the help of insight and wisdom conferred on
them by Allah
ENGLISH BOOK: Spiritualism and Magnetism | Pages: 152
URDU BOOK: The Eminent Station of Saints (in the Light of
Quran and Modern Science) | Pages: 106
URDU BOOK: Saints’ Narration Series: Imam al-Sulami’s Hadith
Reports Contiguously Ascending (marfu‘ muttasil) to the Prophet (PBUH) | Pages:
260
URDU BOOK: Saints’ Narration Series: Imam al-Qushayri’s
Hadith Reports Contiguously Ascending (marfu‘ muttasil) to the Prophet (PBUH) |
Pages: 157
URDU BOOK: Saints’ Narration Series: Imam al-Suharwardi’s
Hadith Reports Contiguously Ascending (marfu‘ muttasil) to the Prophet (PBUH) |
Pages: 175
URDU BOOK: Saints’ Narration Series: Ibn al-Arabi’s Hadith
Reports Contiguously Ascending (marfu‘ muttasil) to the Prophet (PBUH) | Pages:
131
ARABIC BOOK: Selection
from Imam al-‘Asqalani’s Chains of Authority linked to the Leading
Spiritualists and Gnostics of Divine Knowledge | Pages: 146
URDU BOOK: al-Qawl-ul-Qawi fi Sama`-il-Hasan an `Ali (RA)
| PAGES: 94
URDU VIDEO: 0813 Imam Hassan Basri ka Hazrat Ali ke saath
Sima Eitekaf 2007 | 3 HOUR 5 MINUTES
PART 4: VIDEOS
SUFISM & TEACHINGS OF SUFIS (IN THE LIGHT OF QUR'AN
& SUNNA) (56 EPISODES SERIES IN URDU) BY SHAYKH UL ISLAM DR. MUHAMMAD TAHIR
UL QADRI
URDU VIDEO: 001 Introduction to Series (Sufism &
Teachings of Sufis _ Episode. 1) | 42 MINUTES
URDU VIDEO: 002 History of Sufism (Sufism & Teachings
of Sufis _ Episode. 2) | 58 MINUTES
URDU VIDEO: 003 History of Sufism (Sufism & Teachings
of Sufis _ Episode. 3) | 52 MINUTES
URDU VIDEO: 004 The Semantics of Tasawwuf (Sufism &
Teachings of Sufis _ Episode. 4) | 1 HOUR
URDU VIDEO: 005 The Semantics of Tasawwuf (Sufism &
Teachings of Sufis _ Episode. 5) | 1 HOUR
URDU VIDEO: 006 The Semantics of Tasawwuf (Sufism &
Teachings of Sufis _Episode. 6) | 56 MINUTES
URDU VIDEO: 007 The Semantics of Tasawwuf (Sufism &
Teachings of Sufis _ Episode. 7) | 47 MINUTES
URDU VIDEO: 008 The Semantics of Tasawwuf (Sufism &
Teachings of Sufis _ Episode. 8) | 49 MINUTES
URDU VIDEO: 009 The Semantics of Tasawwuf (Sufism &
Teachings of Sufis _ Episode. 9) | 55 MINUTES
URDU VIDEO: 010 The Semantics of Tasawwuf (Sufism &
Teachings of Sufis _ Episode. 10) | 51 MINUTES
URDU VIDEO: 011 The Semantics of Tasawwuf (Sufism &
Teachings of Sufis _ Episode. 11) | 57 MINUTES
URDU VIDEO: 012 The Semantics of Tasawwuf (Sufism &
Teachings of Sufis _ Episode. 12) | 1 HOUR 1 MINUTE
URDU VIDEO: 013 The Semantics of Tasawwuf (Sufism &
Teachings of Sufis _ Episode. 13) | 51 MINUTES
URDU VIDEO: 014 The Semantics of Tasawwuf (Sufism &
Teachings of Sufis _ Episode. 14) | 58 MINUTES
URDU VIDEO: 015 The Semantics of Tasawwuf (Sufism &
Teachings of Sufis (in the Light of Quran & Sunnah) Episode. 15) | 1 HOUR 1
MINUTE
URDU VIDEO: 016 The Advent of Tasawwuf & its Truth
(Sufism & Teachings of Sufis _ Episode. 16) | 45 MINUTES
URDU VIDEO: 017 The Advent of Tasawwuf & its Truth
(Sufism & Teachings of Sufis _ Episode. 17) | 52 MINUTES
URDU VIDEO: 018 The Advent of Tasawwuf & its Truth
(Sufism & Teachings of Sufis _ Episode 18) | 47 MINUTES
URDU VIDEO: 019 The Advent of Tasawwuf & its Truth
(Sufism & Teachings of Sufis _ Episode. 19) | 51 MINUTES
URDU VIDEO: 020 The Advent of Tasawwuf & its Truth
(Sufism & Teachings of Sufis _ Episode. 20) | 46 MINUTES
URDU VIDEO: 021 The Reality of Tasawwuf (Sufism &
Teachings of Sufis _ Episode. 21) | 49 MINUTES
URDU VIDEO: 022 The Reality of Tasawwuf (Sufism &
Teachings of Sufis _ Episode. 22) | 45 MINUTES
URDU VIDEO: 023 The Reality of Tasawwuf (Sufism &
Teachings of Sufis _ Episode. 23) | 49 MINUTES
URDU VIDEO: 024 The Reality of Tasawwuf (Sufism &
Teachings of Sufis _ Episode. 24) | 49 MINUTES
URDU VIDEO: 025 The Reality of Tasawwuf (Sufism &
Teachings of Sufis _ Episode. 25) | 48 MINUTES
URDU VIDEO: 026 The Reality of Tasawwuf (Sufism &
Teachings of Sufis _ Episode. 26) | 52 MINUTES
URDU VIDEO: 027 The Reality of Tasawwuf (Sufism &
Teachings of Sufis _ Episode. 27) | 54 MINUTES
URDU VIDEO: 028 The Reality of Tasawwuf (Sufism &
Teachings of Sufis _ Episode. 28) | 48 MINUTES
URDU VIDEO: 029 The Reality of Tasawwuf (Sufism &
Teachings of Sufis _ Episode. 29) | 45 MINUTES
URDU VIDEO: 030 The Reality of Tasawwuf (Sufism &
Teachings of Sufis _ Episode. 30) | 45 MINUTES
URDU VIDEO: 031 The Reality of Tasawwuf (Sufism &
Teachings of Sufis _ Episode. 31) | 46 MINUTES
URDU VIDEO: 032 The Reality of Tasawwuf (Sufism &
Teachings of Sufis _ Episode. 32) | 47 MINUTES
URDU VIDEO: 033 The Reality of Tasawwuf (Sufism &
Teachings of Sufis _ Episode. 33) | 49 MINUTES
URDU VIDEO: 034 The Reality of Tasawwuf (Sufism &
Teachings of Sufis _ Episode. 34) | 50 MINUTES
URDU VIDEO: 035 Tasawwuf adheres to the Qur'an and Sunna
(Sufism & Teachings of Sufis _ Episode. 35) | 46 MINUTES
URDU VIDEO: 036 Tasawwuf adheres to the Qur'an and Sunna
(Sufism & Teachings of Sufis _ Episode. 36) | 46 MINUTES
URDU VIDEO: 037 Tasawwuf adheres to the Qur'an and Sunna
(Sufism & Teachings of Sufis_ Episode. 37) | 52 MINUTES
URDU VIDEO: 038 Tasawwuf adheres to the Qur'an and Sunna
(Sufism & Teachings of Sufis _ Episode. 38) | 46 MINUTES
URDU VIDEO: 039 Tasawwuf adheres to the Qur'an and Sunna
(Sufism & Teachings of Sufis)_ Episode. 39 | 45 MINUTES
URDU VIDEO: 040 Tasawwuf adheres to the Qur'an and Sunna
(Sufism & Teachings of Sufis)_ Episode. 40 | 53 MINUTES
URDU VIDEO: 041 Tasawwuf adheres to the Qur'an and Sunna
(Sufism & Teachings of Sufis )_ Episode. 41 | 49 MINUTES
URDU VIDEO: 042 Tasawwuf adheres to the Qur'an and Sunna
(Sufism & Teachings of Sufis)_ Episode. 42 | 57 MINUTES
URDU VIDEO: 043 Objections about Tasawwuf (Sufism &
Teachings of Sufis)_ Episode. 43 | 37 MINUTES
URDU VIDEO: 044 Objections about Tasawwuf (Sufism &
Teachings of Sufis)_ Episode. 44 | 52 MINUTES
URDU VIDEO: 045 Iqbal on Tasawwuf (Sufism & Teachings
of Sufis)_ Episode. 45 | 53 MINUTES
URDU VIDEO: 046 Iqbal on Tasawwuf by Shaykh-ul-Islam Dr.
Muhammad Tahir-ul-Qadri _ Episode. 46 | 1 HOUR 1 MINUTE
URDU VIDEO: 047 Tasawwuf and Orientalists (Sufism &
Teachings of Sufis)_ Episode. 47 | 47 MINUTES
URDU VIDEO: 048 Tasawwuf and Orientalists (Sufism &
Teachings of Sufis)_ Episode. 48 | 50 MINUTES
URDU VIDEO: 049 Tasawwuf and Orientalists (Sufism &
Teachings of Sufis)_ Episode. 49 | 55 MINUTES
URDU VIDEO: 050 Tasawwuf and Orientalists by
Shaykh-ul-Islam Dr. Muhammad Tahir-ul-Qadri _ Episode. 50 | 51 MINUTES
URDU VIDEO: 051 Tasawwuf and Orientalists (Sufism &
Teachings of Sufis)_ Episode. 51 | 47 MINUTES
URDU VIDEO: 052 Tasawwuf and Orientalists (Sufism &
Teachings of Sufis)_ Episode. 52) | 46 MINUTES
URDU VIDEO: 053 Tasawwuf and Orientalists (Sufism &
Teachings of Sufis)_ Episode. 53 | 52 MINUTES
URDU VIDEO: 054 Tasawwuf and Orientalists by
Shaykh-ul-Islam Dr. Muhammad Tahir-ul-Qadri _ Episode. 54 | 54 MINUTES
URDU VIDEO: 055 Tasawwuf and Orientalists (Sufism &
Teachings of Sufis)_ Episode. 55 | 55 MINUTES
URDU VIDEO: 056 Tasawwuf and Orientalists (Sufism &
Teachings of Sufis)_ Episode. 56 | 54 MINUTES
YEAR 2004:
URDU VIDEO: Aadab e Tasawwuf aur Islah e Ahwal by
Shaykh-ul-Islam Dr. Muhammad Tahir-ul-Qadri | 1 HOUR 31 MINUTES
ENGLISH VIDEO: Dars-e-Tasawuf by Shaykh-ul-Islam Dr
Muhammad Tahir-ul-Qadri | 2 HOUR 42 MINUTES
URDU VIDEO: Muhaddethin e Karam aur Tasawwuf by
Shaykh-ul-Islam Dr. Muhammad Tahir-ul-Qadri | 2 hour 28 minutes
URDU VIDEO: Muhasbah e Nafs aur Taqwa by Shaykh-ul-Islam
Dr. Muhammad Tahir-ul-Qadri | 1 HOUR 16 MINUTES
URDU VIDEO: Nafs ki Pehchan aur Islah by Shaykh-ul-Islam
Dr. Muhammad Tahir-ul-Qadri | 3 HOURS
URDU VIDEO: Tasawwuf aur Imani Maarif by Shaykh-ul-Islam
Dr. Muhammad Tahir-ul-Qadri | 3 HOURS
YEAR 2007: Taleemat e Tasawwuf aur Islah e Ahwal
URDU VIDEO: 01 Talimat e Tasawuf aur islah e ahwal
Tabkatus Sufiya 2007 Sitting 1 | ABOUT 170 MINUTES
URDU VIDEO: 02 Taleemat e Tasawwuf aur Islah e Ahwal Dars
Altabqaat tu Salmi (Vol_2) | 1 HOUR 7 MINUTES
URDU VIDEO: 03 0810 Talimat e Tasawuf aur islah e ahwal
Tabkatus Sufiya Sitting 3 Eitekaf 2007 | 1 HOUR 34 MINUTES
URDU VIDEO: 04 Taleemat e Tasawwuf aur Islah e Ahwal Dars
Altabqaat tu Salmi (Vol_4) | 2 HOUR
URDU VIDEO: 05 0812 Talimat e Tasawuf aur islah e ahwal
Tabkatus Sufiya Sitting 5 Eitekaf 2007 | 1 HOUR 40 MINUTES
URDU VIDEO: 06 0815 Talimat e Tasawuf aur islah e ahwal
Tabkatus Sufiya Sitting 6 Eitekaf 2007 | 2 HOURS 2 MINUTES
YEAR 2009:
URDU VIDEO: 01 Muslim awr Mumin mein farq (Dars e
Tasawwuf, Session One) | 2 HOUR 27 MINUTES
URDU VIDEO: 02 Mumin awr Muhsin (Hadith e Jibraeel ki Roshni
mein) | 2 HOUR 40 MINUTES
URDU VIDEO: 03 Roze Mahshar awr Shan e Mumineen wo
Muhsineen (Dars e Tasawwuf, Session Three) | 2 HOUR 34 MINUTES
URDU VIDEO: 04 Tasawwur, Ehsan awr Mushahida e Haqq (Dars
e Tasawwuf, Session Four) | 2 HOUR 41
MINUTES
URDU VIDEO: 05 Taleemat e Tasawwuf awr Hayat e Qalbi
(Dars e Tasawwuf, Session Five) | 2 HOUR 21 MINUTES
URDU VIDEO: 06 Zuhd awr Taleemat e Sufia (Dars e
Tasawwuf, Session 6) | 2 HOUR 30 MINUTES
YEAR 2011:
URDU VIDEO: Haqaiq e Tasawwuf awr Taraiq e M`arifat by
Shaykh-ul-Islam Dr. Muhammad Tahir-ul-Qadri (Part 01) | 1 HOUR 51 MINUTES
URDU VIDEO: Haqaiq e Tasawwuf awr Taraiq e M`arifat by
Shaykh-ul-Islam Dr. Muhammad Tahir-ul-Qadri (Part 02) | 1 HOUR 58 MINUTES
URDU VIDEO: Haqaiq e Tasawwuf awr Taraiq e M`arifat by
Shaykh-ul-Islam Dr. Muhammad Tahir-ul-Qadri (Part 03) | 2 HOUR 38 MINUTES
URDU VIDEO: Haqaiq e Tasawwuf awr Taraiq e M`arifat by
Shaykh-ul-Islam Dr. Muhammad Tahir-ul-Qadri (Part 04) | 2 HOUR 9 MINUTES
URDU VIDEO: Haqaiq e Tasawwuf awr Taraiq e M`arifat by
Shaykh-ul-Islam Dr. Muhammad Tahir-ul-Qadri (Part 05) | 2 HOUR 13 MINUTES
URDU VIDEO: Haqaiq e Tasawwuf awr Taraiq e M`arifat by
Shaykh-ul-Islam Dr. Muhammad Tahir-ul-Qadri (Part 06) | 1 HOUR 45 MINUTES
URDU VIDEO: Haqaiq e Tasawwuf awr Taraiq e M`arifat by
Shaykh-ul-Islam Dr. Muhammad Tahir-ul-Qadri (Part 07) | 2 HOUR 5 MINUTES
URDU VIDEO: Haqaiq e Tasawwuf awr Taraiq e M`arifat by
Shaykh-ul-Islam Dr. Muhammad Tahir-ul-Qadri (Part 08) | 2 HOURS
URDU VIDEO: Dil ki Baidari by Shaykh-ul-Islam Dr Muhammad
Tahir-ul-Qadri | 33 MINUTES
URDU VIDEO: Dil ki Baidari + Hayat e Qalbi by
Shaykh-ul-Islam Dr Muhammad Tahir-ul-Qadri | 32 MINUTES
ENGLISH VIDEO: Al Hidaya 2005 TAsawwuf in the sight of
classical imams Sitting 03 | 1 HOUR 36
MINUTES
URDU VIDEO: Huqooq e Suhbat o Ukhuwwat by Shaykh-ul-Islam
Dr Muhammad Tahir-ul-Qadri PART 1 | ABOUT 145 MINUTES
URDU VIDEO: Huqooq e Suhbat o Ukhuwwat by Shaykh-ul-Islam
Dr Muhammad Tahir-ul-Qadri PART 2 | ABOUT 100 MINUTES
URDU VIDEO: Husn e Akhlaq o Aadab by Shaykh-ul-Islam Dr
Muhammad Tahir-ul-Qadri | ABOUT 95 MINUTES
URDU VIDEO: Islah e Nafs ky liey Hidayat aur Wazaif by
Shaykh-ul-Islam Dr Muhammad Tahir-ul-Qadri |
1 HOUR 1 MINUTE
URDU VIDEO: Jawaani mein Tauba ki Fazeelat by
Shaykh-ul-Islam Dr. Muhammad Tahir-ul-Qadri PART 1 | 42 MINUTES
URDU VIDEO: Fi-42 : Jawaani mein Taubah ki Fazeelat Part
2 | ABOUT 44 MINUTES
URDU VIDEO: Fi-79: Khalwat Nasheeni kay Fazail o Barakat
(Part 1) | ABOUT 75 MINUTES
URDU VIDEO: Fi-80: Khalwat Nasheeni kay Fazail o Barakat
(Part 2) | ABOUT 135 MINUTES
URDU VIDEO: Khamoshi o Kam Goi kay Fazail o Barakat by
Shaykh-ul-Islam Dr Muhammad Tahir-ul-Qadri | ABOUT 165 MINUTES
URDU VIDEO: Khashiyyat e Elahi Ikhlas aur Maarfat by
Shaykh-ul-Islam Dr Muhammad Tahir-ul-Qadri | ABOUT 2 HOURS
URDU VIDEO: Khashiyyat e Ilahi & Girya o Zaari by
Shaykh-ul-Islam Dr Muhammad Tahir-ul-Qadri |
ABOUT 110 MINUTES
URDU VIDEO: Mahabbat e Elahi by Shaykh-ul-Islam Dr
Muhammad Tahir-ul-Qadri
Fq-16: Mahabbat e Elahi (Ahwal e Aulia ki Roshni mein) |
ABOUT 100 MINUTES
URDU VIDEO: Mohabat e Elahi aor Hamari Zindagi Laila tul
Qadr | 1 HOUR 11 MINUTES
URDU VIDEO: Nafs e Radiah, Mardiah aur Kaamilah ka bayan
by Shaykh-ul-Islam Dr Muhammad Tahir-ul-Qadri | 1 HOUR 10 MINUTES
URDU VIDEO: Nizam e Tareeqat o Tasawwuf ki Bunyad Ishq |
1 HOUR 19 MINUTES
URDU VIDEO: Roohanee Taraqee kay wazaif o Azkar in Sher e Itikaf dated 14-10-2006 | ABOUT 63
MINUTES
URDU VIDEO: Roohani Kefiyyat aur Noor e Aqdas + Kefiyyat,
Haal aur Maqam | ABOUT 35 MINUTES
URDU VIDEO: Sufi kon hy |
1 HOUR 41 MINUTES
URDU VIDEO: Suhbat e Fuqara wa Masakin ke Insani
Shakhsiyyat par Asrat | ABOUT 45 MINUTES
URDU VIDEO: Tasawwuf Aur Quran By Shaykh ul Islam Dr
Muhammad Tahir ul Qadri | ABOUT 43 MINUTES
URDU VIDEO: Tauba Maskan e Haqeeqi ki Janib wapasi |
ABOUT 3 HOURS
URDU VIDEO: Three enemies of man Nafs Shaytan and World |
ABOUT 37 MINUTES
URDU VIDEO: Zoh'd fid dunya | ABOUT 100 MINUTES
URDU VIDEO: Dehleez e Wilayat sy Nisbat e Sagana | 38
MINUTES
URDU VIDEO: Dil ki Baidari Hayat e Qalbi (Dars e Tasawwuf) | 33 MINUTES
URDU VIDEO: Ghaflat aur Baidari (Dars e Tasawwuf) | 1
HOUR 2 MINUTES
URDU VIDEO: Gunah aur Tauba ki Haqiqat by Shaykh-ul-Islam
Dr Muhammad Tahir-ul-Qadri | 2 HOURS 6 MINUTES
URDU VIDEO: Haqeeqat-e-Mujahadah by Shaykh-ul-Islam Dr
Muhammad Tahir-ul-Qadri | 1 HOUR 39 MINUTES
URDU VIDEO: Haqiqat-e-Iman hi Tasawwuf hy by
Shaykh-ul-Islam Dr Muhammad Tahir-ul-Qadri | 1 HOUR 38 MINUTES
URDU VIDEO: Haqiqi Mureed aur Safar-e-Iradat by
Shaykh-ul-Islam Dr Muhammad Tahir-ul-Qadri | 2 HOUR 27 MINUTES
URDU VIDEO: Islah-e-Ahwaal aur Tasfiya-e-Baatin | 36
MINUTES
URDU VIDEO: Khashiyyat e Elahi awr Girya o Buka by
Shaykh-ul-Islam Dr Muhammad Tahir-ul-Qadri | 2 HOUR 54 MINUTES
ENGLISH VIDEO: Loving God - The True Meaning by
Shaykh-ul-Islam Dr. Muhammad Tahir-ul-Qadri | 2 HOURS
URDU VIDEO: Mohabbat-e-Elahi (Quran-o-Sunnat ki Roshni
mein) by Shaykh-ul-Islam Dr Muhammad Tahir-ul-Qadri | 2 HOUR 11 MINUTES
URDU VIDEO: Nafs ki Haqiqat aur us ki Aqsam (Nafs e
Amarah ka biyan) | 1 HOUR 4 MINUTES
URDU VIDEO: Nizam e Tareeqat o Tasawwuf ki Bunyad Ishq by
Shaykh-ul-Islam Dr Muhammad Tahir-ul-Qadri | 1 HOUR 19 MINUTES
URDU VIDEO: Surah Fatiha awr Talimat e Tariqat o Marafat
by Shaykh-ul-Islam Dr. Muhammad Tahir-ul-Qadri _ Vol 1 | 1 HOUR 27 MINUTES
URDU VIDEO: Surah Fatiha awr Talimat e Tariqat o Marfat
by Shaykh-ul-Islam Dr. Muhammad Tahir-ul-Qadri _ Vol 2 | 1 HOUR 42 MINUTES
URDU VIDEO: Surah Fatiha awr Talimat e Tariqat o Marfat
by Shaykh-ul-Islam Dr. Muhammad Tahir-ul-Qadri _ Vol 3 | 1 HOUR 17 MINUTES
URDU VIDEO: Tasawwuf Huzoor (saww) ky batini ahwal par
amal ka nam hay | 37 MINUTES
ENGLISH VIDEO: Tasawwuf is the path of Righteous | 2 HOUR
26 MINUTES
URDU VIDEO: Tasawwuf ki Bunyad (Hadith ki Roshni mein) by
Shaykh-ul-Islam Dr. Muhammad Tahir-ul-Qadri | 55 MINUTES
URDU VIDEO: Tasfiyya Batin, Husool-e-Ilm awr
Khidmat-e-Din by Shaykh-ul-Islam Dr. Muhammad Tahir-ul-Qadri | 2 HOURS 22
MINUTES
URDU VIDEO: Tauba by Shaykh-ul-Islam Dr Muhammad
Tahir-ul-Qadri | 57 MINUTES
URDU VIDEO: Tazkirah Hazrat ZunooN Misri (R.A) (Dars e
Tasawwuf) | 53 MINUTES
URDU VIDEO: Zaroorat e Tarbiat aur Akhlaq e Hasnah ki
Ahmiat (Tarbiati Camp) | 1 HOUR 33 MINUTES
INSHA’ALLAH IN FUTURE I WILL ADD MORE INFO ON IT
MAY ALLAH(SWT) GRANT US THE DEEDAR E MUSTAFA(PEACE BE
UPON HIM) BA HALT E BEDARI! AMIIN!
COMPILED BY: MUHAMMAD REHAN SIDDIQUI
Facebook Profile: http://www.facebook.com/mrehan15
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Note: Before reading this article be fully prepared to experience the astonishing proofs from Imams of Shariah (Sacred law), which shall amaze many readers to the extent of they having to believe that even the Hadith literature has come to us through eminent Sufis (i.e. Islam has come to us through Sufis). Many would bite their nails in jealousy and agony after reading great praises given to Sufis by their own highly revered scholars like Ibn Kathir (rah), al-Dhahabi (rah) etc...
Merits of Sufis
Some People today stubbornly reject the status of Sufis and the importance of Islamic science called Tassawuf. In this process they try to expel these luminaries of Islam out of the folds of Islam, however let us see how the eminent scholars of Shariah accepted the validity of Tassawuf in Islam (Including highly revered scholars of Salafi sect)
The Sufis like Fudhayl bin Iyaadh (rah) are amongst the Rijaal of all major hadith works and they are unanimously agreed upon to be "THIQA (RELIABLE)" "SUDUQ (TRUTHFUL)" "THIQA THABIT (UTTERLY RELIABLE) "SALIH (RIGHTEOUS)" etc... hence the hadith science itself reaches us through eminent Sufis.
1. Imam al Bayhaqi (rah) narrates many ahadith in praise of Sufis in his hadith work Shu’ab ul Iman, in one hadith he mentions the chain of narrators as
أخبرنا ابو عبد الله الحافظ أخبرني ابو بكر محمد بن داود بن سليمان شيخ عصره في التصوف حدثني علي بن محمد بن خالد
Translation: It is narrated by Abu Abdullah al-Hafidh who heard from Abu Bakr Muhammad bin Dawud bin Sulayman“THE SHEIKH OF HIS TIME IN TASSAWUF” who heard from Ali bin Muhammad bin Khalid…[Shu’ab ul Imaan, Volume No. 3, Page No. 170, Hadith # 3251]
Imam al-Dhahabi (rah) says of this Muhadith
الإِمَامُ الْحَافِظُ الرَّبَّانِيُّ الْعَابِدُ، شَيْخُ الصُّوفِيَّةِ أَبُو بَكْرٍ، مُحَمَّدُ بْنُ دَاوُدَ بْنِ سُلَيْمَانَ النَّيْسَابُورِيُّ الزَّاهِدُ… قَالَ أَبُو الْفَتْحِ الْقَوَّاسُ: سَمِعْتُ مِنْهُ، وَكَانَ يُقَالُ: إِنَّهُ مِنَ الأَوْلِيَاءِ وَسُئِلَ الدَّارَقُطْنِيُّ عَنْهُ، فَقَالَ: فَاضِلٌ ثِقَةٌ أَرَّخَهُ الْحَاكِمُ، وَقَالَ: هُوَ شَيْخُ عَصْرِهِ فِي التَّصَوُّفِ،
Translation: The Imam, the Godly Hafidh. The devout worshipper. “THE SHEIKH OF SUFIS” Abu Bakr Muhammad bin Dawud bin Sulayman al-Naysaburi. “THE ZAHID”...Imam Abu Fatah was heard saying: He is amongst the “AWLIYA”...Imam DaraQutni was asked about him and he said: He is “FADHIL AND THIQA”...Imam Hakim also narrated from him and said: He was sheikh of Tasawwuf in his time [Siyar A'lam al-Nubala Volume No. 12, Page No. 83]
2. Imam al-Dhahabi (rah) introduces another great Muhadith as:
الصُّوفِيُّ الشَّيْخُ الْمُحَدِّثُ الثِّقَةُ الْمُعَمَّرُ أَبُو عَبْدِ اللَّهِ، أَحْمَدُ بْنُ الْحَسَنِ بْنِ عَبْدِ الْجَبَّارِ بْنِ رَاشِدٍ الْبَغْدَادِيُّ، الصُّوفِيُّ الْكَبِيرُ
Translation: The Sufi, the sheikh, the truthful Muhadith. Abu AbdUllah Ahmed bin Hassan bin Abdul Jabbar bin Rashid al Baghdadi. “THE GREAT SUFI” [As-Siyaar A'lam al-Nubala, Volume No. 17, Page No. 211]
Sheikh Abdul Qadir al-Jilani (Rahimuhullah) is amongst those scholars who is respected highly by all Muslim thinkers. Sheikh Abdul Qadir al Jilani (Rahimuhullah) in the book attributed to him i.e. Al-Ghuniya tut Talibeen did not dedicate one page, nor 20 nor a chapter rather dedicated the last whole section to “Tassawuf” and praised Sufis immensely, he also advocated to have followed their path himself (rather is amongst the greatest Sufis known to Muslim Ummah)
3. Sheikh Abdul Qadir al Jilani (Rahimuhullah) In beginning of Section 5 writes on Page No. 449:
The Truthful Fuqara are those people who walk the path of Sufis, They clean themselves from the evil desires. They are amongst the Abdaal and Awliya… [Al-Ghuniya Tut Talibi Fi Tariq al Haqq, Page No. 449] Click here for Scanned Page (64)
The Truthful Fuqara are those people who walk the path of Sufis, They clean themselves from the evil desires. They are amongst the Abdaal and Awliya… [Al-Ghuniya Tut Talibi Fi Tariq al Haqq, Page No. 449] Click here for Scanned Page (64)
4. Imam Abdur Rahman Ibn Khuldun (Rahimuhullah) whose Muqadma and Tarikh is placed at top ranks, he writes in his magnificent Muqadma, Page No. 381 [Published by Dar ul Kutab al ILmiyyah, Beirut, Lebanon.]
علم التصوف هذا العلم من العلوم الشرعية الحادثة في الملة وأصله أن طريقة هؤلاء القوم لم تزل عند سلف الأمة وكبارها من الصحابة والتابعين ومن بعدهم طريقة الحق والهداية واصلها العكوف على العبادة والانقطاع إلى الله تعالى والإعراض عن زخرف الدنيا وزينتها والزهد فيما يقبل عليه الجمهور من لذة ومال وجاه والانفراد عن الخلق للعبادة وكان ذلك عاما في الصحابة والسلف فلما فشا الإقبال على الدنيا في القرن الثاني وما بعده وجنح الناس ف إلى مخالطة الدنيا اختص المقبلون على العبادة باسم الصوفية والمتصوفية
Translation: The Knowledge of Tassawuf is a branch from the sciences of Shariah that originated within the Umma from beginning, their way is the way of truth (haqq) and guidance (Hidaya) adopted by the great early Muslims (salaf), Imams, the Sahaba (Ridhwan Allaho Ajmain) their followers (Tabiyeen) and those who came after them.The approach is based upon constant application of worship, complete devotion to Allah, aversion to the false splendor of the world, abstinence from pleasure, property, and position to which the great mass aspire, and retirement from the world into solitude for divine worship. This was the norm of Sahaba and Islaaf, however when worldly aspirations increased in the second century and after, but those dedicated to worship came to be known as Sufiya or People of Tassawuf. Click here for Scanned Page (65)
علم التصوف هذا العلم من العلوم الشرعية الحادثة في الملة وأصله أن طريقة هؤلاء القوم لم تزل عند سلف الأمة وكبارها من الصحابة والتابعين ومن بعدهم طريقة الحق والهداية واصلها العكوف على العبادة والانقطاع إلى الله تعالى والإعراض عن زخرف الدنيا وزينتها والزهد فيما يقبل عليه الجمهور من لذة ومال وجاه والانفراد عن الخلق للعبادة وكان ذلك عاما في الصحابة والسلف فلما فشا الإقبال على الدنيا في القرن الثاني وما بعده وجنح الناس ف إلى مخالطة الدنيا اختص المقبلون على العبادة باسم الصوفية والمتصوفية
Translation: The Knowledge of Tassawuf is a branch from the sciences of Shariah that originated within the Umma from beginning, their way is the way of truth (haqq) and guidance (Hidaya) adopted by the great early Muslims (salaf), Imams, the Sahaba (Ridhwan Allaho Ajmain) their followers (Tabiyeen) and those who came after them.The approach is based upon constant application of worship, complete devotion to Allah, aversion to the false splendor of the world, abstinence from pleasure, property, and position to which the great mass aspire, and retirement from the world into solitude for divine worship. This was the norm of Sahaba and Islaaf, however when worldly aspirations increased in the second century and after, but those dedicated to worship came to be known as Sufiya or People of Tassawuf. Click here for Scanned Page (65)
al-Hafidh Abu Nu'aym the great Muhadith's stance on Sufis!
5. Imam al-hafidh Abu Nu`aym Isfihani (Rahimuhullah) mentions right in the Muqadma of his acclaimed Hadith work Hiliya tul Awliya (Volume 1, Page No 32)
أما بعد: أحسن الله توفيقك فقد استعنت بالله عز وجل وأجبتك إلى ما ابتغيت، من جمع كتاب يتضمن أسامي جماعة وبعض أحاديثهم وكلامهم، من أعلام المتحققين من المتصوفة وأئمتهم، وترتيب طبقاتهم من النساك ومحجتهم، من قرن الصحابة والتابعين وتابعيهم ومن بعدهم، من عرف الأدلة والحقائق
Translation: Ama Ba’d: (O concerned) May Allah grant you good, I ask for help from Allah and write this book fulfilling your proposal. The compilation of this book deals with the sayings and conditions of an eminent group (amongst Muslims). This group is of Sufis and A’ima, their merits shall be mentioned in order of their Tabaqat i.e. starting from the era of Sahaba, then Tabiyeen and then those who followed them. These are the people who knew well the proofs and realities.
Note: The first Hadith which al-hafidh narrates is the beautiful Hadith al Qudsi saying: Whosoever nurses a grudge against a friend of mine (i.e. Wali Ullah) I declare war on him [Also narrated by Imam Bukhari in his Sahih: Volume 8, Page No. 131)
أما بعد: أحسن الله توفيقك فقد استعنت بالله عز وجل وأجبتك إلى ما ابتغيت، من جمع كتاب يتضمن أسامي جماعة وبعض أحاديثهم وكلامهم، من أعلام المتحققين من المتصوفة وأئمتهم، وترتيب طبقاتهم من النساك ومحجتهم، من قرن الصحابة والتابعين وتابعيهم ومن بعدهم، من عرف الأدلة والحقائق
Translation: Ama Ba’d: (O concerned) May Allah grant you good, I ask for help from Allah and write this book fulfilling your proposal. The compilation of this book deals with the sayings and conditions of an eminent group (amongst Muslims). This group is of Sufis and A’ima, their merits shall be mentioned in order of their Tabaqat i.e. starting from the era of Sahaba, then Tabiyeen and then those who followed them. These are the people who knew well the proofs and realities.
Note: The first Hadith which al-hafidh narrates is the beautiful Hadith al Qudsi saying: Whosoever nurses a grudge against a friend of mine (i.e. Wali Ullah) I declare war on him [Also narrated by Imam Bukhari in his Sahih: Volume 8, Page No. 131)
6. The righteous Ruler Al-Muzzafar Abu Sa’eed (Rahimuhullah) and his gathering for Mawlid which included eminent ulama and Sufiya - (Ibn Kathir in: Al Bidayah Wal Nihayah, Volume 13, Page No. 174)
The Glorious Ruler Muzzafar ibn Zayn un din (rah)
الملك المظفر أبو سعيد كوكبري
ابن زين الدين علي بن تبكتكين أحد الاجواد والسادات الكبراء والملوك الامجاد له آثار حسنة وقد عمر الجامع المظفري بسفح قاسيون وكان قدهم بسياقه الماء إليه من ماء بذيرة فمنعه المعظم من ذلك واعتل بأنه قد يمر على مقابر المسلمين بالسفوح وكان يعمل المولد الشريف في ربيع الاول ويحتفل به احتفالا هائلا وكان مع ذلك شهما شجاعا فاتكا بطلا عاقلا عالما عادلا رحمه الله وأكرم مثواه وقد صنف الشيخ أبو الخطاب ابن دحية له مجلدا في المولد النبوي سماه التنوير في مولد البشير النذير فأجازه على ذلك بألف دينار وقد طالت مدته في الملك في زمان الدولة الصلاحية وقد كان محاصر عكا وإلى هذه السنة محمودالسيرة والسريرة قال السبط حكى بعض من حضر سماط المظفر في بعض الموالد كان يمد في ذلك السماط خمسة آلاف راس مشوى وعشرة آلاف دجاجة ومائة ألف زبدية وثلاثين ألف صحن حلوى قال وكان يحضر عنده في المولد اعيان العلماء والصوفية فيخلع عليهم ويطلق لهم ويعمل للصوفية سماعا من الظهر إلى الفجر ويرقص بنفسه معهم وكانت له دار ضيافة للوافدين من أي جهة على أي صفة وكانت صدقاته في جميع القرب والطاعات على الحرمين وغيرهما ويتفك من الفرنج في كل سنة خلقا من الاسارى حتى قيل إن جملة من استفكه من ايديهم ستون ألف أسير قالت زوجته ربيعة خاتون بنت أيوب وكان قد زوجه إياها أخوها صلاح الدين لما كان معه على عكا قالت كان قميصه لا يساوي خمسة دراهم فعاتبته بذلك فقال لبسي ثوبا بخمسة واتصدق بالباقي خير من أن البس ثوبا مثمنا وادع الفقير المسكين وكان يصرف على المولد في كل سنة ثلاثمائة ألف دينار وعلى دار الضيافة في كل سنة مائة ألف دينار وعلى الحرمين والمياه بدرب الحجاز ثلاثين ألف دينار سوى صدقات السر رحمه الله تعالى
Note: Before biography of this great Ruler written in golden words is given, whom Salah-ud-din Ayyubi (Rahimuhullah) himself wed to his sister, one has to beware of a forgery which Salafis try to make common in name of Imam Ibn Kathir (rah). The culprits corrupted the translation and made this brave, wise, upright and scholarly ruler into a wicked, cruel and Bidati one (Naudhobillah)
The actual words of Imam without forgery
Translation: The ruler Muzzafar Abu Sa’ed Kawkaburi Ibn Zayn-ud-din Ali bin Tabaktakin was a generous, mighty master, and glorious ruler, whose works were very good. He built Jamiya al Muzaffari near Qasiyun…During Rabi ul Awwal he used to celebrate Mawlid ash Shareef (يعمل المولد الشريف في ربيع الاول) with great celebration, Moreover, he was benevolent, brave, wise, a scholar, and just person – Rahimuhullah wa Ikraam – Sheikh Abul Khattab (rah) wrote a book on Mawlid an Nabwi for him and named it At-Tanwir fi Mawlid al Bashir al Nazeer, for which he gave him 1000 dinars. His rule stayed till the Rule of Salahiya and he captured Aka and he remained a man worthy of respect.
Al-Sabt mentions that a person attending the gathering of Mawlid held by Muzzafar said: He used to fill the table with 5000 well cooked goats, 10,000 chickens, 100-thousand bowls (of milk) and 30,000 trays of sweets.
During the Mawlid there used be a big gathering of Ulama and Sufiya with him, whom he used to grant gifts and also arrange (Mehfil) of Sama for Sufis from Dhuhr till Asr in which he himself did Raqs. [Note: Raqs is proven and allowed in Shariah, It should not be mixed with vulgar dancing of west done on music] and he had built a Dar ul Ziafat for everyone who came no matter what position the person held, and he used to give sadaqat for Haramain Shareefain and also used to get many prisoners free from Farangis (i.e. white people probably Christian/Jews), It is said that he got 60,000 prisoners free from them.
His wife Rabiya bint Ayyub who was married to him by her brother Salah ud din Ayyubi (rah) said that his shirt was not even worth 5 Dirhams, so she complained to him about it at which he replied: For me to wear shirt of 5 Dirhams only and give remaining as Sadaqa is better than wearing expensive clothes or to leave the Fuqara and Masakeen. He used to spend Three hundred thousand Dinaar on Mawlid every year, Hundred thousand Dinar on welcoming guests, and 30,000 dinars to provide water for Pilgrims on travel – Rahimuhullah -
الملك المظفر أبو سعيد كوكبري
ابن زين الدين علي بن تبكتكين أحد الاجواد والسادات الكبراء والملوك الامجاد له آثار حسنة وقد عمر الجامع المظفري بسفح قاسيون وكان قدهم بسياقه الماء إليه من ماء بذيرة فمنعه المعظم من ذلك واعتل بأنه قد يمر على مقابر المسلمين بالسفوح وكان يعمل المولد الشريف في ربيع الاول ويحتفل به احتفالا هائلا وكان مع ذلك شهما شجاعا فاتكا بطلا عاقلا عالما عادلا رحمه الله وأكرم مثواه وقد صنف الشيخ أبو الخطاب ابن دحية له مجلدا في المولد النبوي سماه التنوير في مولد البشير النذير فأجازه على ذلك بألف دينار وقد طالت مدته في الملك في زمان الدولة الصلاحية وقد كان محاصر عكا وإلى هذه السنة محمودالسيرة والسريرة قال السبط حكى بعض من حضر سماط المظفر في بعض الموالد كان يمد في ذلك السماط خمسة آلاف راس مشوى وعشرة آلاف دجاجة ومائة ألف زبدية وثلاثين ألف صحن حلوى قال وكان يحضر عنده في المولد اعيان العلماء والصوفية فيخلع عليهم ويطلق لهم ويعمل للصوفية سماعا من الظهر إلى الفجر ويرقص بنفسه معهم وكانت له دار ضيافة للوافدين من أي جهة على أي صفة وكانت صدقاته في جميع القرب والطاعات على الحرمين وغيرهما ويتفك من الفرنج في كل سنة خلقا من الاسارى حتى قيل إن جملة من استفكه من ايديهم ستون ألف أسير قالت زوجته ربيعة خاتون بنت أيوب وكان قد زوجه إياها أخوها صلاح الدين لما كان معه على عكا قالت كان قميصه لا يساوي خمسة دراهم فعاتبته بذلك فقال لبسي ثوبا بخمسة واتصدق بالباقي خير من أن البس ثوبا مثمنا وادع الفقير المسكين وكان يصرف على المولد في كل سنة ثلاثمائة ألف دينار وعلى دار الضيافة في كل سنة مائة ألف دينار وعلى الحرمين والمياه بدرب الحجاز ثلاثين ألف دينار سوى صدقات السر رحمه الله تعالى
Note: Before biography of this great Ruler written in golden words is given, whom Salah-ud-din Ayyubi (Rahimuhullah) himself wed to his sister, one has to beware of a forgery which Salafis try to make common in name of Imam Ibn Kathir (rah). The culprits corrupted the translation and made this brave, wise, upright and scholarly ruler into a wicked, cruel and Bidati one (Naudhobillah)
The actual words of Imam without forgery
Translation: The ruler Muzzafar Abu Sa’ed Kawkaburi Ibn Zayn-ud-din Ali bin Tabaktakin was a generous, mighty master, and glorious ruler, whose works were very good. He built Jamiya al Muzaffari near Qasiyun…During Rabi ul Awwal he used to celebrate Mawlid ash Shareef (يعمل المولد الشريف في ربيع الاول) with great celebration, Moreover, he was benevolent, brave, wise, a scholar, and just person – Rahimuhullah wa Ikraam – Sheikh Abul Khattab (rah) wrote a book on Mawlid an Nabwi for him and named it At-Tanwir fi Mawlid al Bashir al Nazeer, for which he gave him 1000 dinars. His rule stayed till the Rule of Salahiya and he captured Aka and he remained a man worthy of respect.
Al-Sabt mentions that a person attending the gathering of Mawlid held by Muzzafar said: He used to fill the table with 5000 well cooked goats, 10,000 chickens, 100-thousand bowls (of milk) and 30,000 trays of sweets.
During the Mawlid there used be a big gathering of Ulama and Sufiya with him, whom he used to grant gifts and also arrange (Mehfil) of Sama for Sufis from Dhuhr till Asr in which he himself did Raqs. [Note: Raqs is proven and allowed in Shariah, It should not be mixed with vulgar dancing of west done on music] and he had built a Dar ul Ziafat for everyone who came no matter what position the person held, and he used to give sadaqat for Haramain Shareefain and also used to get many prisoners free from Farangis (i.e. white people probably Christian/Jews), It is said that he got 60,000 prisoners free from them.
His wife Rabiya bint Ayyub who was married to him by her brother Salah ud din Ayyubi (rah) said that his shirt was not even worth 5 Dirhams, so she complained to him about it at which he replied: For me to wear shirt of 5 Dirhams only and give remaining as Sadaqa is better than wearing expensive clothes or to leave the Fuqara and Masakeen. He used to spend Three hundred thousand Dinaar on Mawlid every year, Hundred thousand Dinar on welcoming guests, and 30,000 dinars to provide water for Pilgrims on travel – Rahimuhullah -
7. Imam al-hafidh al-Bayhaqi in Shu’ab ul Iman Volume 6, Page No. 356, Hadith No. 8501
أخبرنا أبو زكريا بن أبي إسحاق قال حضرت مجلس أبي الحسن بن سمعون فسأله رجل عن التصوف ما هو قال إن له اسما وحقيقة فعن أيهما تسأل فقال عنهما جميعا فقال أما اسمه فنسيان الدنيا ونسيان أهلها وأما حقيقته فالمداراة مع الخلق واحتمال الأذى منهم من جهة الحق
Translation: Narrated by Abu Zakriyyah bin Abi Ishaq who said that he went to the gathering of Abul Hassan bin Samoon (rah) where a person asked him: What is Tassawuf?, He replied: It has a name and also reality, which of the two have you asked about? The questioner said: Both, He replied: In name it means to forget the world and its residents (i.e. dedicate yourself only to Allah), whereas the reality of it is to deal nicely with creation, not to harm them and also to share their pain for the sake of Allah.
أخبرنا أبو زكريا بن أبي إسحاق قال حضرت مجلس أبي الحسن بن سمعون فسأله رجل عن التصوف ما هو قال إن له اسما وحقيقة فعن أيهما تسأل فقال عنهما جميعا فقال أما اسمه فنسيان الدنيا ونسيان أهلها وأما حقيقته فالمداراة مع الخلق واحتمال الأذى منهم من جهة الحق
Translation: Narrated by Abu Zakriyyah bin Abi Ishaq who said that he went to the gathering of Abul Hassan bin Samoon (rah) where a person asked him: What is Tassawuf?, He replied: It has a name and also reality, which of the two have you asked about? The questioner said: Both, He replied: In name it means to forget the world and its residents (i.e. dedicate yourself only to Allah), whereas the reality of it is to deal nicely with creation, not to harm them and also to share their pain for the sake of Allah.
8. Merits of Sheikh Shahab ud din Suharwardi (Rahimuhullah) In Tarikh Ibn Khalkan (i.e. by Sheikh Shams ud din Abul Abbas) Volume 4, Page No 446
الملقب شهاب الدين السهروردي وقد تقدم تتمة نسبه إلى أبي بكر الصديق رضي الله عنه في ترجمة عمه الشيخ أبي النجيب عبد القاهر فأغنى عن إعادته كان فقيها شافعي المذهب شيخا صالحا ورعا كثير الاجتهاد في العبادة والرياضة وتخرج عليه خلق كثير من الصوفية في المجاهدة والخلوة ولم يكن في آخر عمره في عصره مثله
الملقب شهاب الدين السهروردي وقد تقدم تتمة نسبه إلى أبي بكر الصديق رضي الله عنه في ترجمة عمه الشيخ أبي النجيب عبد القاهر فأغنى عن إعادته كان فقيها شافعي المذهب شيخا صالحا ورعا كثير الاجتهاد في العبادة والرياضة وتخرج عليه خلق كثير من الصوفية في المجاهدة والخلوة ولم يكن في آخر عمره في عصره مثله
Translation: And lineage of Shahab ud din Suharwardi has been mentioned before in the biography of his uncle Abul Najib Abdul Qahir (rah) reaching back to Sayyidna Abu Bakr (RA). You were a shafi’i Faqih and a Salih (righteous) sheikh, who did a lot of striving in worship and Riyazah. Many of the Sufis took you as a teacher in Mujahida and Khalwat. And in your era till your last age there was none like you.
9. Sheikh Shahab ud din Suharwardi (Rahimuhullah) in words of Imam Ibn Kathir (rah) [Al-Bidayah Wal Nihayah Volume 13, Page No. 176]
الشيخ شهاب الدين السهروردي
صاحب عوارف المعارف عمر بن محمد بن عبد الله بن محمد بن محمد بن حمويه واسمه عبد الله البكري البغدادي شهاب الدين أبو حفص السهروردي شيخ الصوفية ببغداد كان من كبار الصالحين وسادات المسلمين وتردد في الرسلية بين الخلفاء والملوك مرارا وحصلت له أموال جزيلة ففرقها بين الفقراء والمحتاجين وقد حج مرة وفي صحبته خلق من الفقراء لا يعلمهم إلا الله عز وجل وكانت فيه مروءة وإغاثة للملهوفين وأمر بالمعروف ونهي عن المنكر… وذكر له أبن خلكان أشياء كثيرة من أناشيده وأثنى عليه خيرا وأنه توفي في هذه السنة وله ثلاث وتسعون سنة رحمه الله تعالى
Translation: The Author of Awarif ul Mu’arif, Umar bin Muhammad bin Abdullah bin Muhammad bin Muhammad bin Hamavia. Your name was Abdullah al Bakri al Baghdadi Shahab ud din Abu Hafs Suharwardi (Rahimuhullah).Sheikh of Sufiya in Baghdad, amongst the “major” righteous masters of Muslims (شيخ الصوفية ببغداد كان من كبار الصالحين وسادات المسلمين). You travelled with Khulafa and leaders many times and gathered abundant amount of wealth which you distributed amongst Fuqara and the needy. Once when you went for Hajj, you had with yourself so many Fuqara that their quantity is known to none but Allah. You had the qualities of youth, of helping the saddened ones, of amr bil maroof wa nahi al munkar (to stop from evil and advocate good). You used to preach people in old trodden clothes… Ibn Khalkan (rah) has mentioned many of your poetry and praised you in good terms. You passed away in this year (630AH) - Rahimuhullah Ta'la
الشيخ شهاب الدين السهروردي
صاحب عوارف المعارف عمر بن محمد بن عبد الله بن محمد بن محمد بن حمويه واسمه عبد الله البكري البغدادي شهاب الدين أبو حفص السهروردي شيخ الصوفية ببغداد كان من كبار الصالحين وسادات المسلمين وتردد في الرسلية بين الخلفاء والملوك مرارا وحصلت له أموال جزيلة ففرقها بين الفقراء والمحتاجين وقد حج مرة وفي صحبته خلق من الفقراء لا يعلمهم إلا الله عز وجل وكانت فيه مروءة وإغاثة للملهوفين وأمر بالمعروف ونهي عن المنكر… وذكر له أبن خلكان أشياء كثيرة من أناشيده وأثنى عليه خيرا وأنه توفي في هذه السنة وله ثلاث وتسعون سنة رحمه الله تعالى
Translation: The Author of Awarif ul Mu’arif, Umar bin Muhammad bin Abdullah bin Muhammad bin Muhammad bin Hamavia. Your name was Abdullah al Bakri al Baghdadi Shahab ud din Abu Hafs Suharwardi (Rahimuhullah).Sheikh of Sufiya in Baghdad, amongst the “major” righteous masters of Muslims (شيخ الصوفية ببغداد كان من كبار الصالحين وسادات المسلمين). You travelled with Khulafa and leaders many times and gathered abundant amount of wealth which you distributed amongst Fuqara and the needy. Once when you went for Hajj, you had with yourself so many Fuqara that their quantity is known to none but Allah. You had the qualities of youth, of helping the saddened ones, of amr bil maroof wa nahi al munkar (to stop from evil and advocate good). You used to preach people in old trodden clothes… Ibn Khalkan (rah) has mentioned many of your poetry and praised you in good terms. You passed away in this year (630AH) - Rahimuhullah Ta'la
10. Detailed explanation of Tassawuf by Imam Ibn Khaldun (Rahimuhullah) again (Muqadma Page No. 158)
وأما المتصوفة فرياضتهم دينية وعرية عن هذه المقاصد المذمومة
وإنما يقصدون جمع الهمة والإقبال على الله بالكلية ليحصل لهم أذواق أهل العرفان والتوحيد، ويزيدون في رياضتهم إلى الجمع والجوع التغذية بالذكر، فبها تتم وجهتهم في هذه الرياضة. لأنه إذا نشأت النفس على الذكر كانت أقرب إلى العرفان بالله؛ وإذا عريت عن الذكر كانت شيطانية.
وحصول ما يحصل من معرفة الغيب والتصرف لهؤلاء المتصوفة إنما هو بالعرض، ولا يكون مقصوداً من أول الأمر؛ لأنه إذا قصد ذلك كانت الوجهة فيه لغير الله؛ وإنما هي لقصد التصرف والاطلاع على الغيب، وأخسر بها صفقة فإنها في الحقيقة شرك. قال بعضهم: "من آثر العرفان للعرفان فقد قال بالثاني ". فهم يقصدون بوجهتهم المعبود لا لشيء سواه. وإذا حصل في أثناء ذلك ما يحصل فبالغرض وغير مقصود لهم. وكثير منهم يفر منه إذا عرض له ولا يحفل به؛ وإنما يريد الله لذاته لا لغيره. وحصول ذلك لهم معروف. ويسمون ما يقع لهم من الغيب والحديث على الخواطر فراسة وكشفاً، وما يقع لهم من التصرف كرامة؛ وليس شيء من ذلك بنكير في حقهم. وقد ذهب إلى إنكاره الأستاذ أبو إسحاق الأسفراييني وأبو محمد بن أبي زيد المالكي في آخرين فراراً من التباس المعجزة بغيرها. والمعول عليه عند المتكلمين حصول التفرقة بالتحدي فهو كاف
Translation: The Sufi training is a religious one. It is free from any reprehensible intentions. They aspire to total concentration upon Allah with a direct approach towards him so that they also get the zawq as attained by knowers of Allah and his Tawhid (Ahlul Irfan wa-tawhid). This is why to create an accord in their thoughts they keep themselves hungry in order to flourish their soul in remembrance of Allah and thus attain success in achieving their goals, because when the soul feeds on Dhikr (of Allah) it attains knowledge and closeness to Him, but if it is far from Dhikr (of Allah) then Shaytan becomes dominant upon it.....
Whatever knowledge of the unseen and Tassaruf attained (by Sufis) is not what they intended for originally. Had it been intentional then the devotion of Sufis would have been directed toward something other than Allah, namely toward knowing unseen and get Tassaruf. What a losing business that would have been! In reality, it would have been Shirk. Some (Sufis) said: Whosoever tried to attain Marifah for the sake of Marifah (committed shirk), this is why their devotion is only (to come near) the Master, and nothing else.
If meanwhile some (supernatural perception) is obtained then it is accidental and unintentional. Many (Sufis) hate and shun (supernatural perception) when it accidentally happens to them, and pay no attention to it. They only want Allah for his sake only and nothing else. It is well known that (supernatural perception) does occur among (Sufis). If they attain knowledge of Unseen and have Firasah (sight) then they call it the un-covering. Their experiences of supernatural activity creating a change in environment are called Karamah. Nobody can deny their Kashf, Firasah and Karamah, however Abu Ishaq Isfraini and Abu Muhammad bin Abu Zayd Maliki have rejected the Karmah (of Sufis) so that no comparison is made between Mojiza (Mircales performed by Anbiya) and others, But the Mutakalimeen showed a distinction between Mojiza and Karamah i.e. former is shown as a challenge whereas latter is not.
Note: After this Ibn Khaldun (rah) mentions Karamah of non-anbiya i.e. Sahaba and Awliya, the first example he gives is of Hadrat Umar(RA) saying loudly “Ya Sariyah tul Jabal” while giving Khutba in Madina and Sariya (ra) heard it too though he was very far away in Iraq.
If meanwhile some (supernatural perception) is obtained then it is accidental and unintentional. Many (Sufis) hate and shun (supernatural perception) when it accidentally happens to them, and pay no attention to it. They only want Allah for his sake only and nothing else. It is well known that (supernatural perception) does occur among (Sufis). If they attain knowledge of Unseen and have Firasah (sight) then they call it the un-covering. Their experiences of supernatural activity creating a change in environment are called Karamah. Nobody can deny their Kashf, Firasah and Karamah, however Abu Ishaq Isfraini and Abu Muhammad bin Abu Zayd Maliki have rejected the Karmah (of Sufis) so that no comparison is made between Mojiza (Mircales performed by Anbiya) and others, But the Mutakalimeen showed a distinction between Mojiza and Karamah i.e. former is shown as a challenge whereas latter is not.
Note: After this Ibn Khaldun (rah) mentions Karamah of non-anbiya i.e. Sahaba and Awliya, the first example he gives is of Hadrat Umar(RA) saying loudly “Ya Sariyah tul Jabal” while giving Khutba in Madina and Sariya (ra) heard it too though he was very far away in Iraq.
11. Imam Baihaqi in Shu’ab ul Iman Volume 3, Page No. 261-262 Hadith No. 3487--
أخبرنا ابو عبد الرحمن السلمي قال سمعت عبد الواحد بن بكر يقول سمعت محمد بن داود الرقي يقول عن أبي العباس بن عطاء قال سعى ساع بالصوفية إلى الخليفة فقال إن ها هنا قوما من الزنادقة يرفضون الشريعة فأخذ ابو الحسين الثوري وأبوحمزة والرقام وتستر الجنيد بالفقه فكان يتكلم على مذهب أبي ثور فأدخلوا على الخليفة فأمر بضرب اعناقهم فبرز ابو الحسين إلى السياف ليضرب عنقه فقال له السياف مالك برزت من بين أصحابك فقال أحببت أن أوثر أصحابي بحياة هذه اللحظة فتعجب السياف من ذلك وجميع من حضر وكتب به إلى الخليفة فرد أمرهم إلى قاضي القضاة
أخبرنا ابو عبد الرحمن السلمي قال سمعت عبد الواحد بن بكر يقول سمعت محمد بن داود الرقي يقول عن أبي العباس بن عطاء قال سعى ساع بالصوفية إلى الخليفة فقال إن ها هنا قوما من الزنادقة يرفضون الشريعة فأخذ ابو الحسين الثوري وأبوحمزة والرقام وتستر الجنيد بالفقه فكان يتكلم على مذهب أبي ثور فأدخلوا على الخليفة فأمر بضرب اعناقهم فبرز ابو الحسين إلى السياف ليضرب عنقه فقال له السياف مالك برزت من بين أصحابك فقال أحببت أن أوثر أصحابي بحياة هذه اللحظة فتعجب السياف من ذلك وجميع من حضر وكتب به إلى الخليفة فرد أمرهم إلى قاضي القضاة
إسماعيل بن إسحاق فقام إليه الثوري فسأله عن أصول الفرائض في الطهارة والصلاة فأجابه ثم قال وبعد هذا فإن لله عبادا يأكلون بالله ويلبسون بالله ويسمعون بالله ويصدرون بالله ويردون بالله فلما سمع القاضي كلامه بكى بكاء شديدا ثم دخل على الخليفة وقال إن كان هؤلاء القوم الزنادقة فما على وجه الأرض موحد
Translation:Abul Abbas bin Ata (rah) narrates: Some backbiter complained about Sufis to the Caliph that these people are zindeeq and those who have departed from the religion, hence Abul Hassan Thawri (rah), Abu Hamza (rah) and Riqam (rah) were captured, and Junaid got busy in fiqh as he used to do kalaam on the way of Abu Thawr (rah). These people were presented infront of the Caliph of that time who ordered them to be killed. Abul Hassan quickly came infront of the Jallad so that he is the one to be killed first.. The Jallad asked him: What happened, Why did you come ahead from amongst all? He (Abul Hasan) replied: I have given preference to my friends so that they live a little more than me. The Jallad became amazed upon looking at the Isaar (of these Sufis) and refused to kill anyone of them, he was amazed from the one and also all of them.
...He wrote a letter to the caliph and sent their case to the Qadhi ul Qudha who was Ismail bin Ishaq (rah). Even in the court Abul Hasan Thawri (rah) came ahead first. The Judge asked him about the Usool of Deen, Faraid, Taharah and Salaat. He (Abul Hasan) gave (perfect) answers to all and said: after these usool and faraid there are special people of Allah who get food and drink by Allah who hear with (his hearing) and He is the one who answers for them.When the Qadhi heard his speech he wept profoundly and went to the Caliph and said: If these people have departed from religion and are zindeeq then there is no Mawhid on the face of this earth.
-End of narration by Imam al Hafidh al-Bayhaqi (Rahimuhullah)-
- Note: This Hikayat is mentioned in a Hadith book and that too by Imam al-Bayhaqi (Rahimuhullah). This proves without any shadow of doubt that Sufis are true Muwahideen (protectors and knowers of Tawhid). Those who accuse these lumanaries of Islam are in reality Mushrikeen themselves, please read the last red highlighted part over and over again to know the Aqdia of our Muhaditheen (Hadith Masters). Hadith Masters relating such reports is the biggest proof that way of Sufis is the way of Sirat al-Mustaqeem, the way of Sufis is the Godly way, their way is the only way and only they are amongst the Firqat al Najjiyah (Saved sect out of 73 misguided ones).
12. Imam al-Dhahabi on Imam of Sufis, Al Qushayri (rah) **Very Important**
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Imam al-Dhahabi (rah) says about Imam Al Qushayri (Rahimuhullah):
القشيري الإمام الزاهد القدوة الأستاذ أبو القاسم عبدالكريم بن هوازن بن عبدالملك بن طلحة القشيري الخراساني النيسابوري الشافعي الصوفي المفسر صاحب الرسالة ولد سنة خمس وسبعين وثلاث مئة
Translation: Al Qushayri (rah), the Imam of abstinence, the model, the teacher, Abul Qasim Abdul Kareem bin Hawazin bin Abdul Malik bin Talha al Qushayri (rah), the Khurasani and Naysaburi, “SHAFI’I, SUFI AND MUFASIR” the author of Ar-Risalah, he was born in 375 AH [Siyar A'lam an Nubala, Volume No. 11, Page No. 487, Published by Dar ul Kutb al iLmiyyah, Beirut, Lebanon.]
القشيري الإمام الزاهد القدوة الأستاذ أبو القاسم عبدالكريم بن هوازن بن عبدالملك بن طلحة القشيري الخراساني النيسابوري الشافعي الصوفي المفسر صاحب الرسالة ولد سنة خمس وسبعين وثلاث مئة
Translation: Al Qushayri (rah), the Imam of abstinence, the model, the teacher, Abul Qasim Abdul Kareem bin Hawazin bin Abdul Malik bin Talha al Qushayri (rah), the Khurasani and Naysaburi, “SHAFI’I, SUFI AND MUFASIR” the author of Ar-Risalah, he was born in 375 AH [Siyar A'lam an Nubala, Volume No. 11, Page No. 487, Published by Dar ul Kutb al iLmiyyah, Beirut, Lebanon.]
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Imam Qushayri (rah) writes in the same Risalah mentioned by Imam Dhahabi (rah)
هذه رسالة كتبها الفقير إلى الله تعالى عبد الكريم بن هوازن القشيري، إلى جماعة الصوفية ببلدان الإسلام، في سنة سبع وثلاثين وأربعمائة. أما بعد: رضي الله عنكم فقد جعل الله هذه الطائفة صفوة أوليائه، وفضلهم على الكافة من عباده، بعد رسله وأنبيائه، صلوات الله وسلامه عليهم، وجعل قلوبهم معادن أسراره، واختصهم من بين الأمة بطوالع أنواره.
Translation: This is a precise book written by a Faqir of Allah called Abdul Kareem bin Hawazin al Qushayri. It is written about the group of Sufis living in Islamic world, the year of its writing is 437 AH. Ama Ba’ad (O the one listening, reading and seeing) May Allah be pleased with you. Allah has granted these (Sufis) a top ranking status, He has chosen them above all slaves after the Prophets and Messengers. Allah’s blessing and Peace be upon them, may Allah keep on choosing their hearts for expressing His secrets as amongst whole Ummah they are granted the Nur (of guidance) [Ar Risalah al Qushayriya, Page No. 42]
13. Junayd Baghdadi (RA) [Taken from Ibn Kathir's Al Bidayah Wal Nihayah Volume 11, Page No. 218]
الجنيد بن محمد بن الجنيد
أبو القاسم الخزاز ويقال له القواريري أصله من نهاوند ولد ببغداد ونشأ بها وسمع الحديث من الحسين بن عرفة وتفقه بأبى ثور إبراهيم بن خالد الكلبي وكان يفتي بحضرته وعمره عشرون سنة وقد ذكرناه في طبقات الشافعية واشتهر بصحبة الحارث المحاسبي وخاله سرى السقطى
ولازم التعبد ففتح الله عليه بسبب ذلك علوما كثيرة وتكلم على طريقة الصوفية وكان ورده في كل يوم ثلثمائة ركعة وثلاثين ألف تسبيحة ومكث أربعين سنة لا يأوى إلى فراش ففتح عليه من العلم النافع والعمل الصالح بأمور لم تحصل لغيره في زمانه وكان يعرف سائر فنون العلم وإذا أخذ فيها لم يكن له فيها وقفة ولا كبوة حتى كان يقول في المسألة الواحدة وجوها كثيرة لم تخطر للعلماء ببال وكذلك في التصوف وغيره ولما حضرته الوفاة جعل يصلي ويتلو القرآن فقيل له لورفقت بنفسك في مثل هذا الحال فقال لا أحد أحوج إلى ذلك منى الآن وهذا أوان طى صحيفتى قال ابن خلكان أخذ الفقه عن أبي ثور ويقال كان يتفقه على مذهب سفيان الثورى وكان ابن سريح يصحبه ويلازمه وربما استفاد منه أشياء في الفقه لم تخطر له ببال ويقال إنه سأله مرة عن مسألة فأجابه فيها بجوابات كثيرة فقال يا أبا القاسم ألم أكن أعرف فيها سوى ثلاثة أجوبة مما ذكرت فأعدها علي فأعادها بجوابات أخرى كثيرة فقال والله ما سمعت هذا قبل اليوم فأعده فأعاده بجوابات أخرى غير ذلك فقال له لم أسمع بمثل هذا فأمله علي حتى أكتبه فقال الجنيد لئن كنت أجريه فأنا أمليه اى إن الله هو الذى يجري ذلك على قلبي وينطق به لساني وليس هذا مستفاد من كتب ولا من تعلم وإنما هذا من فضل الله عز وجل يلهمنيه ويجريه على لساني فقال فمن أين استفدت هذا العلم قال من جلوسي بين يدي الله أربعين سنة والصحيح أنه كان على مذهب سفيان الثوري وطريقه والله أعلم وسئل الجنيد عن العارف
فقال من نطق عن سرك وأنت ساكت وقال مذهبنا هذا مقيد بالكتاب والسنة فمن لم يقرأ القرآن ويكتب الحديث لا يقتدى به في مذهبنا وطريقتنا ورأى بعضهم معه مسبحة فقال له أنت مع شرفك تتخذ مسبحة فقال طريق وصلت به إلى الله لا أفارقه وقال له خاله السري تكلم على الناس فلم ير نفسه موضعا فرأى في المنام رسول الله ص فقال له تكلم على الناس فغدا على خاله فقال له لم تسمع منى حتى قال لك رسول الله ص فتكلم على الناس فجاءه يوما شاب نصراني في صورة مسلم فقال له يا أبا القاسم ما معنى قول النبي ص اتقوا فراسة المؤمن فإنه ينظر بنور الله فأطرق الجنيد ثم رفع رأسه إليه وقال أسلم فقد آن لك أن تسلم قال فأسلم الغلام
Translation: Abul Qasim al-Khazzaz and It is also said Al-Qawairi, in reality he was from Nahawand, born and grew young in Baghdad, heard ahadith from Al Hussain bin Arfa (rah) and got the knowledge of Fiqh from Abul Thawr Ibrahim bin Khalid Kalbi (rah) and in his presence at the age of about 20 he started to give verdicts. We have mentioned him in Tabaqat al Shafiyyah. He was student of Siri Saqti (rah) and Harith al-Muhasibi (rah) which made him attain a lot of fame. He was firm in worship due to which Allah opened doors of many uloom upon him and he talked about the tariqa of Sufiya. It was his norm that he used to pray 300 Rakaat everyday and recite 30,000 Tasbihat and for 40 years he did not sleep on (soft) bed, due to such deeds Allah granted him beneficial knowledge along with correct implementation in a way that nobody else in his time had acquired. He knew all the branches of Uloom very well to the extent that he left no shortcoming in whatever matter he talked about, rather he used to explain every single ruling in such many ways that no other alim could have done. Same was his situation in (uloom) of Tassawuf.
The Inspiration from Allah azza Wajjal
...When his time for death came near, he started to pray and recite Quran, someone said: If in this critical time you give your soul some rest then it would be better for you, he replied: Nobody is dependant and deprived more than me right now as the time for my Amaal to be wrapped up has arrived.
Ibn Khalkan (rah) said that he got the knowledge of fiqh from Abu Thawr (rah) and it is also said that he was on the methodology of Sufyan Thawri (rah). Ibn Sharih (rah) used to stay in his Suhbah all the time. It is said that once when he was asked about a certain matter, he gave so many answers to it that the questioner was dumbstruck and thus said: All the answers which you gave I don’t know any except for 3 therefore kindly repeat them again. He gave more answers but different ones, the questioner exclaimed: Wallah I have never heard such answers before, therefore kindly repeat them once more, He again gave many other answers, the questioner said: I have never heard these before, please dictate them to me. At this Junayd (rah) said: If I were giving those answers from myself then I would have made you write them, meaning these answers are those which Allah inspired on my heart and made my tongue say them, finally the questioner asked: From where did you get this knowledge? He answered: By sitting in the court of Allah (i.e. his bestowal) for 40 years and the correct thing is that he was on the way of Sufyan Thawri (rah) and Allah knows the best.
Junaid (rah) said: Our Madhab is based upon Quran and Sunnah, a person who does not read Quran but writes only Hadith then according to our way his ittiba should not be done. Someone saw a tasbih in his hand and asked him, Even after reaching this high stage you use Tasbih? He replied: I have found the way to Allah through this therefore I do not want to leave it.
Ibn Khalkan (rah) said that he got the knowledge of fiqh from Abu Thawr (rah) and it is also said that he was on the methodology of Sufyan Thawri (rah). Ibn Sharih (rah) used to stay in his Suhbah all the time. It is said that once when he was asked about a certain matter, he gave so many answers to it that the questioner was dumbstruck and thus said: All the answers which you gave I don’t know any except for 3 therefore kindly repeat them again. He gave more answers but different ones, the questioner exclaimed: Wallah I have never heard such answers before, therefore kindly repeat them once more, He again gave many other answers, the questioner said: I have never heard these before, please dictate them to me. At this Junayd (rah) said: If I were giving those answers from myself then I would have made you write them, meaning these answers are those which Allah inspired on my heart and made my tongue say them, finally the questioner asked: From where did you get this knowledge? He answered: By sitting in the court of Allah (i.e. his bestowal) for 40 years and the correct thing is that he was on the way of Sufyan Thawri (rah) and Allah knows the best.
Junaid (rah) said: Our Madhab is based upon Quran and Sunnah, a person who does not read Quran but writes only Hadith then according to our way his ittiba should not be done. Someone saw a tasbih in his hand and asked him, Even after reaching this high stage you use Tasbih? He replied: I have found the way to Allah through this therefore I do not want to leave it.
The Miraculous incident
Once a young Christian disguised as a Muslim came in his presence and asked him: What is the meaning of this saying of Prophet (salallaho alaihi wasalam): “Beware of Momin’s insight as he sees with the Nur of Allah”. Hearing this (Junayd) lowered his head for sometime and then raised it saying: Your time to accept Islam has arrived therefore accept it. The youngster accepted Islam there and then.
© Nuh Ha Mim Keller 1995
HOW WOULD YOU RESPOND TO THE CLAIM THAT SUFISM IS BID'A?
HOW WOULD YOU RESPOND TO THE CLAIM THAT SUFISM IS BID'A?
I would respond by looking to see how traditional ulama or Islamic scholars have viewed it. For the longest period of Islamic history--from Umayyad times to Abbasid, to Mameluke, to the end of the six-hundred-year Ottoman period--Sufism has been taught and understood as an Islamic discipline, like Qur'anic exegesis (tafsir), hadith, Qur'an recital (tajwid), tenets of faith (ilm al-tawhid) or any other, each of which preserved some particular aspect of the din or religion of Islam. While the details and terminology of these shari'a disciplines were unknown to the first generation of Muslims, when they did come into being, they were not considered bid'a or "reprehensible innovation" by the ulema of shari'a because for them, bid'a did not pertain to means, but rather to ends, or more specifically, those ends that nothing in Islam attested to the validity of.
To illustrate this point, we may note that the Prophet (Allah bless him and give him peace) never in his life prayed in a mosque built of reinforced concrete, with a carpeted floor, glass windows, and so on, yet these are not considered bid'a, because we Muslims have been commanded to come together in mosques to perform the prayer, and large new buildings for this are merely a means to carry out the command.
In the realm of knowledge, books of detailed interpretation of the Qur'an, verse by verse and sura by sura, were not known to the first generation of Islam, nor was the term tafsir current among them, yet because of its benefit in preserving a vital aspect of the revelation, the understanding of the Qur'an, when the tafsir literature came into being, it was acknowledged to serve an end endorsed by the shari'a and was not condemned as bid'a. The same is true of most of the Islamic sciences, such as ilm al-jarh wa tadil or "the science of weighing positive and negative factors for evaluating the reliability of hadith narrators", or ilm al-tawhid, "the science of tenets of Islamic faith", and other disciplines essential to the shari'a. In this connection, Imam Shafi'i (d. 204/820) has said, "Anything which has a support (mustanad) from the shari'a is not bid'a, even if the early Muslims did not do it" (Ahmad al-Ghimari, Tashnif al-adhan, Cairo: Maktaba al-Khanji, n.d., 133).
Similarly ilm al-tasawwuf, "the science of Sufism" came into being to preserve and transmit a particular aspect of the shari'a, that of ikhlas or sincerity. It was recognized that the sunna of the Prophet (Allah bless him and give him peace) was not only words and actions, but also states of being: that a Muslim must not only say certain things and do certain things, but must also be something. The shari'a commands one, for example, in many Qur'anic verses and prophetic hadiths, to fear Allah, to have sincerity toward Him, to be so certain in ones knowledge of Allah that one worships Him as if one sees Him, to love the Prophet (Allah bless him and give him peace) more than any other human being, to show love and respect to all fellow Muslims, to show mercy, and to have many other states of the heart. It likewise forbids us such inward states as envy, malice, pride, arrogance, love of this world, anger for the sake of ones ego, and so on. Al-Hakim al-Tirmidhi relates, for example, with a chain of transmission judged rigorously authenticated (sahih) by Ibn Main, the hadith "Anger spoils faith (iman) as [the bitterness of] aloes sap spoils honey" (Nawadir al-usul. Istanbul 1294/1877. Reprint.
Beirut: Dar Sadir, n.d., 6).
Similarly ilm al-tasawwuf, "the science of Sufism" came into being to preserve and transmit a particular aspect of the shari'a, that of ikhlas or sincerity. It was recognized that the sunna of the Prophet (Allah bless him and give him peace) was not only words and actions, but also states of being: that a Muslim must not only say certain things and do certain things, but must also be something. The shari'a commands one, for example, in many Qur'anic verses and prophetic hadiths, to fear Allah, to have sincerity toward Him, to be so certain in ones knowledge of Allah that one worships Him as if one sees Him, to love the Prophet (Allah bless him and give him peace) more than any other human being, to show love and respect to all fellow Muslims, to show mercy, and to have many other states of the heart. It likewise forbids us such inward states as envy, malice, pride, arrogance, love of this world, anger for the sake of ones ego, and so on. Al-Hakim al-Tirmidhi relates, for example, with a chain of transmission judged rigorously authenticated (sahih) by Ibn Main, the hadith "Anger spoils faith (iman) as [the bitterness of] aloes sap spoils honey" (Nawadir al-usul. Istanbul 1294/1877. Reprint.
Beirut: Dar Sadir, n.d., 6).
If we reflect upon these states, obligatory to attain or to eliminate, we notice that they proceed from dispositions, dispositions not only lacking in the unregenerate human heart, but acquired only with some effort, resulting in a human change so profound that the Qur'an in many verses terms it purification, as when Allah says in surat al-Ala, for example, "He has succeeded who purifies himself" (Qur'an 87:14). Bringing about this change is the aim of the Islamic science of Sufism, and it cannot be termed bid'a, because the shari'a commands us to accomplish the change.
At the practical level, the nature of this science of purifying the heart (like virtually all other traditional Islamic disciplines) requires that the knowledge be taken from those who possess it. This is why historically we find that groups of students gathered around particular sheikhs to learn the discipline of Sufism from. While such tariqas or groups, past and present, have emphasized different ways to realize the attachment of the heart to Allah commanded by the Islamic revelation, some features are found in all of them, such as learning knowledge from a teacher by precept and example, and then methodically increasing ones iman or faith by applying this knowledge through performing obligatory and supererogatory works of worship, among the greatest of latter being dhikr or the remembrance of Allah. There is much in the Qur'an and sunna that attests to the validity of this approach, such as the hadith related by al-Bukhari that:
Allah Most High says: "....My slave approaches Me with nothing more beloved to Me than what I have made obligatory upon him, and My slave keeps drawing nearer to Me with voluntary works until I love him. And when I love him, I am his hearing with which he hears, his sight with which he sees, his hand with which he seizes, and his foot with which he walks. If he asks me, I will surely give to him, and if he seeks refuge in Me, I will surely protect him (Sahih al-Bukhari. 9 vols. Cairo 1313/1895. Reprint (9 vols. in 3). Beirut: Dar al-Jil, n.d., 5.131: 6502)--which is a way of expressing that such a person has realized the consummate awareness of tawhid or "unity of Allah" demanded by the shari'a, which entails total sincerity to Allah in all one's actions. Because of this hadith, and others, traditional ulama have long acknowledged that ilm or "Sacred Knowledge" is not sufficient in itself, but also entails amal or "applying what one knows"--as well as the resultant hal or "praiseworthy spiritual state" mentioned in the hadith.
Allah Most High says: "....My slave approaches Me with nothing more beloved to Me than what I have made obligatory upon him, and My slave keeps drawing nearer to Me with voluntary works until I love him. And when I love him, I am his hearing with which he hears, his sight with which he sees, his hand with which he seizes, and his foot with which he walks. If he asks me, I will surely give to him, and if he seeks refuge in Me, I will surely protect him (Sahih al-Bukhari. 9 vols. Cairo 1313/1895. Reprint (9 vols. in 3). Beirut: Dar al-Jil, n.d., 5.131: 6502)--which is a way of expressing that such a person has realized the consummate awareness of tawhid or "unity of Allah" demanded by the shari'a, which entails total sincerity to Allah in all one's actions. Because of this hadith, and others, traditional ulama have long acknowledged that ilm or "Sacred Knowledge" is not sufficient in itself, but also entails amal or "applying what one knows"--as well as the resultant hal or "praiseworthy spiritual state" mentioned in the hadith.
It was perceived in all Islamic times that when a scholar joins between these aspects, his words mirror his humility and sincerity, and for that reason enter the hearts of listeners. This is why we find that so many of the Islamic scholars to whom Allah gave tawfiq or success in their work were Sufis. Indeed, to throw away every traditional work of the Islamic sciences authored by those educated by Sufis would be to discard 75 percent or more of the books of Islam. These men included such scholars as the Hanafi Imam Muhammad Amin Ibn Abidin, Sheikh al-Islam Zakaria al-Ansari, Imam Ibn Daqiq al-Eid, Imam al-Izz Ibn Abd al-Salam, Abd al-Ghani al-Nabulsi, Sheikh Ahmad al-Sirhindi, Sheikh Ibrahim al-Bajuri, Imam al-Ghazali, Shah Wali Allah al-Dahlawi, Imam al-Nawawi, the hadith master (hafiz, someone with 100,000 hadiths by memory) Abd al-Adhim al-Mundhiri, the hadith master Murtada al-Zabidi, the hadith master Abd al-Rauf al-Manawi, the hadith master Jalal al-Din al-Suyuti, the hadith master Taqi al-Din al-Subki, Imam al-Rafi'i, Imam Ibn Hajar al-Haytami, Zayn al-Din al-Mallibari, Ahmad ibn Naqib al-Misri, and many many others.
Imam al-Nawawi's attitude towards Sufism is plain from his work Bustan al-arifin [The grove of the knowers of Allah] on the subject, as well as his references to al-Qushayris famous Sufi manual al-Risala al-Qushayriyya throughout his own Kitab al-adhkar [Book of
the remembrances of Allah], and the fact that fifteen out of seventeen quotations about sincerity (ikhlas) and being true (sidq) in an introductory section of his largest legal work (al-Majmu: sharh al-Muhadhdhab. 20 vols. Cairo n.d. Reprint. Medina: al-Maktaba al-Salafiyya, n.d., 1.1718) are from Sufis who appear by name in al-Sulamis Tabaqat al-Sufiyya [The successive generations of Sufis]. Even Ibn Taymiyya (whose views on Sufism remain strangely unfamiliar even to those for whom he is their "Sheikh of Islam") devoted volumes ten and eleven of his Majmu al-fatawa to Sufism, while his student Ibn Qayyim al-Jawziyya wrote his three-volume Madarij al-salikin as a detailed commentary on Abdullah al-Ansaris Manazil al-sairin, a guide to the maqamat or "spiritual stations" of the Sufi path. These and many other Muslim scholars knew firsthand the value of Sufism as an ancillary shari'a discipline needed to purify the heart, and this was the reason that the Umma as a whole did not judge Sufism to be a bid'a down through the ages of Islamic civilization, but rather recognized it as the science of ikhlas or sincerity, so urgently needed by every Muslim on "a day when wealth will not avail, nor sons, but only him who brings Allah a sound heart" (Qur'an 26:88). And Allah alone gives success.
the remembrances of Allah], and the fact that fifteen out of seventeen quotations about sincerity (ikhlas) and being true (sidq) in an introductory section of his largest legal work (al-Majmu: sharh al-Muhadhdhab. 20 vols. Cairo n.d. Reprint. Medina: al-Maktaba al-Salafiyya, n.d., 1.1718) are from Sufis who appear by name in al-Sulamis Tabaqat al-Sufiyya [The successive generations of Sufis]. Even Ibn Taymiyya (whose views on Sufism remain strangely unfamiliar even to those for whom he is their "Sheikh of Islam") devoted volumes ten and eleven of his Majmu al-fatawa to Sufism, while his student Ibn Qayyim al-Jawziyya wrote his three-volume Madarij al-salikin as a detailed commentary on Abdullah al-Ansaris Manazil al-sairin, a guide to the maqamat or "spiritual stations" of the Sufi path. These and many other Muslim scholars knew firsthand the value of Sufism as an ancillary shari'a discipline needed to purify the heart, and this was the reason that the Umma as a whole did not judge Sufism to be a bid'a down through the ages of Islamic civilization, but rather recognized it as the science of ikhlas or sincerity, so urgently needed by every Muslim on "a day when wealth will not avail, nor sons, but only him who brings Allah a sound heart" (Qur'an 26:88). And Allah alone gives success.
© Nuh Ha Mim Keller 1995
TASAWWUF:
Its meaning and significance
Shaykh Siraj Hendricks
Tasawwuf has been variously defined by various scholars. In his book "awaarif al Ma`aarif" (the Fragrances of Inner Knowledge), Suhrawardi mentions that more than a thousand definitions exist for Tasawwuf. However, a cursory study of some of these definitions will reveal that they differ mostly in their wording and their emphases. For the purposes of this essay I will provide three definitions.Shaykh Abu Bakr ash-Shibli has defined Tasawwuf as follows:
Junayd al-Baghdadi defines it as "... being dead to one`s self and alive in Allah"."Its beginning is the knowledge (Ma`rifa) of Allah and its end is His unification (Tauheed)."
And Shaykh ul-Islam Zakariyya Ansari has said:
These three definitions - the first pertaining to the intellect (`aql), the second to a state of being (hal), and the third to ethics (akhlaq) - cover the major concerns of the Sufi quest."Sufism teaches one to purify one`s self, improve one`s morals, and build up one`s inner and outer life in order to attain perpetual bliss. Is subject matter is the purification of the soul and its end or aim is the attainment of eternal felicity and blessedness."
The first definition therefore, sets out the ultimate nature of things viz. That everything subsists through and by the Will of Allah. The second emphasises the importance of renouncing the ego or lower self. Arrogance, conceit, and self-centredness are considered amongst the greatest veils between man and Allah.
It is this state of being or condition (hal) which Rabia al-`Adawiyya gave expression to when she said: "If I seek repentance of myself then I shall have need of repentance again". Rabia counted the mere acknowledgement of the individual ego amongst the greatest of sins. The third definition has in mind the development of the human personality along the best of moral values. This process is made possible through the twin processes of purification (Tazkiyyah) and adornment (Tahliyya). That is, purifying the self from all blameworthy qualities, and adorning it with all praiseworthy qualities.
Origin of the term "Sufi"
Lexicographers have identified a number of source words from which the term Sufi is derived. The most widely accepted word from which Sufi is derived is "suf" meaning wool. The earlier ascetics often donned woollen garments to express their inner detachment from the world and their rejection of the excessive materialism of the earlier Islamic dynasties, particularly the Umayyad dynasty.
Other terms that suggest themselves as source words are the following:
Safa, meaning purification.From the etymological point of view the only term that qualifies as a source word is "Suf". Nevertheless the other terms are normally included in discussions on the origin of the term "Sufi" for the simple reason that all of them convey one or another of the manifold dimensions of the Sufi Way.
Safwe, which means those who are selected.
Suffa, meaning a bench or low veranda. During the time of the Prophet (may the peach and blessings of Allah be upon him) a number of Companions disengaged themselves from normal worldly activities and devoted themselves to an ascetic way of life. They came to be known as the Ashaab us-Suffa or "Companions of the Bench". They spent the greater part of their lives in acts of devotion on a low veranda in the vicinity of the Prophet`s (may the peace and blessings of Allah be upon him) mosque.
Saff, meaning rank, line, or row. The first row in congregational prayers in Islam has been accorded a special status for it symbolises those who are in the first rank of spirituality.
The Sources of Tasawwuf
Earlier orientalist studies have been at pains to show the non-Islamic origins of Tasawwuf. Islam, according to these studies, have emerged form the dry wastelands of Arabia, could never contain within itself the seeds of such a profoundly inspiring wisdom. The beautific vision of the Sufis simply could not have its roots in the desert. This was one of the prejudices which blinded many western orientalists to the vision and insights contained within the Qur`an itself and within the Prophetic Traditions. The Qur`anic origins, however, have been conclusively proven.
Amongst the many Qur`anic verses which the Sufis turn to in support of their position are those contained in Surah Waaqiah. In these verses Allah classifies people into three categories:
The people of the left-hand (Ashaab al-Mash-amah).The first group are those who have rejected faith. The second group are the righteous ones who are consistent in the fulfilment of their duties towards Allah. They are described as "a multitude of those of old and a multitude of those of later times (Waaqiah :39-40). And finally their are the Muqarraboon. They are a special group of believers who have attained the highest rank in spiritual development. They are often described as the elect of the elect (Khawaas ul-Khaswaas) whose intensity of faith (iman) has bestowed upon them the special privilege of enjoying nearness to Allah.
the people of the right-hand (Ashaab al-Maymanah).
Those who are near to Allah (Muqarraboon); alternatively referred to as the "Foremost".
They are described in this Surah as being "a multitude of those of old and a few of later times" (Waaqiah : 13-14). It is the attainment of this high level of faith and spiritual development that describes the aspirations of the Sufi.
This idea of nearness to Allah is similarly expressed in a Sacred Tradition;
When the ideas of the nearness of Allah and His love are combined with the aspect of His beauty as expressed by the Prophetic Tradition:"My servant continually seeks to draw near to Me through supererogatory acts until I love him. And when I love him I become the ears with which he hears, the eyes with which he sees, the hand with which he grasps, and the feet with which he walks" (Bukhari).
"Indeed Allah is beautiful and loves beauty" (Muslim), then prayers of the previously quoted Sufi Saint, Rabia al-`Adawiyyah can more readily be comprehended,
"O Allah if I worship You for fear of Hell, burn me in Hell; and if I worship you in hope of Paradise exclude me from Paradise; but if I worship You for Your own sake, grudge me not Your everlasting beauty".
It is within the context of this spiritual longing that we come to appreciate the intensity of the devotional acts in which the Sufi engages.
Later development in Tasawwuf
During the formative period of Tasawwuf the Sufis were not strictly identifiable in terms of specific orders. Students would gather around a Shaykh - known for the depth of both his knowledge and his piety - where they would often devote themselves to years of learning.
Amongst the outstanding Sufi masters of this period were Hasan al-Basri (d.728), Ibrahim ibn Adham (d.777), Rabia al-`Adawiyyah (d.801), Fudayl ibn "Iyaad (d.803), Ma`ruf al`Karkhi (d.815), Abu "Abdullah al-Muhaasibi (d.857), Sar as-Saqati (d.867), Abu Yazid al-Bistaami (d.874), and Abul Qasim al-Junayd al- Baghdadi (d.910).
The shaykh - murid relationship entailed three important features. The first is the Ilbaas ul-Khirka. This entailed the donning of a patched frock that indicated the aspirant`s initiation into Tasawwuf. The second is known as the Talqin udh-Dhirk which was the shaykh`s instruction to the murid with regard to the type and nature of the dhikr (invocation) to be practiced. The third is the suhba which referred to the nature and quality of the murid`s companionship with the shaykh. These features formed an integral part of the Sufi Way righ from the outset. In fact most of these practises are traceable to the Sunnah of the Prophet (may the peace and blessings be upon him). The teachings of the Sufi masters, along with the different dhikr forms, were handed down from shaykh to murid in a continuous chain of transmission called a silsila. It is through these silsilas - accompanied by the ijaaza system - that the teachings of the Sufi masters were protected as part of our spiritual heritage. The Ijaaza simply refers to the right, or licence, granted to the student by the shaykh with a view to furthering the shaykh`s teachings.
It was, however, only during the 12th and 13th centuries that the Tariqah orders were formalised and officially adopted particular names by which they came to be identified. This does not mean though, that certain gorups were not identified previously with certain great masters. On the contrary, Hujwiri (d.1077) in his classic work the Kash al Mahjubalready refers to the followers of some of the great masters by the names of these masters. The followers of Abdullah al-Muhaasibi, for example, he calls the Muhaasibis, those of al-Junayd the Junaydis and so forth.
Nevertheless, the institutionalisation of the Orders really only started with the followers of Sayyid `Abdul Qadir al-Jilani (d.1166). Later on a number of other Orders developed along similar lines such as the Suhrawardiyyah, the Shadhiliyyah, the Naqshabandiyyah, etc.
Despite this proliferation of Sufi Orders, the Sufi path has been identified by most scholars as a threefold process:
The Shari`ah - that is to acquaint oneself with and to meticulously follow the legal rulings of the Shari`ah.Shari`ah and Tasawwuf
The Tariqah - to engage in various spiritual excersises (such as dhirk) recommended by the Prophet (may the peach and blessing be upon him) and the established adepts of Tasawwuf.
The Haqiqah, that is the attainment of a spiritual consciousness or inner enlightenment that witnesses that all things ultimately come from and belong to Allah.
During the first few centuries of Islam the Islamic world spawned a bewildering number of theological, philosophical, and legal schools of thought. All these tendencies seemed to be straining in mutually exclusive directions, to the point where the initial fabric of tolerance which had existed amongst Muslims was in danger of being torn apart. The increasing tensions, too, between the Jurists and the Sufis further exacerbated the situation. It was left to the celebrated scholar Abu Hamid al-Ghazaali (1058-1111) to restore a more balanced perspective to the situation. Amongst the great contributions left behind by Imam al-Ghazaali was his ability, and his success, in harmonising between the legal (or exoteric) and the sufic (or esoteric) strands of Islam. A rejection of either would have left Islam as nothing more than a caricature of itself.
The Chistiyyah Order
The contribution of the Sufi Orders to Islamic culture and civilisation - particularly in the fields of architecture, the arts, and literature - has been immense. The Chistiyya is one such order.
This order attained its fame under the leadership of the influential Indian Sufi Muhammad Mu`in al-Din Chisti (1142-1236). The order traces its roots to Hasan al-Basri. It is often alleged that Khwaja Mu`in at-Din Chisti is the founder of the order. This is a mistaken notion. The order was originally founded in Afghanistan in a town called Chist.
The teachings of Mu`in at-Din Chisti were further expounded and elaborated upon by his famous student Shaykh Qutbuddin Bakhtiyar Kaki (1236). Shaykh Qutbuddin was succeeded by an equally famous master Shaykh Farid al-Din Ganj-i Shakar (d.1265). It was left to Shaykh Farid`s student, Khawaja Nizaam al-din Awliyaa (d.1325) to consolidate the Chistiyya order in India, particularly in the North. In addition to being a great mystic, he also excelled as a theologian. Many acknowledged him as the spiritual leader of his age.
[...portion specific to South Africa left out]
Conclusion
Tasawwuf is non other than the inner, spiritual dimension of Islam. The Tariqah - as method - is the attempt to both preserve and penetrate that dimension. The Shari`ah is the divinely ordained mould within which that spirituality takes on its distinctive "shape". These three aspects of Islam are inseparable parts of an organic whole.
Imam Malik (RA) put it well when he said:
As for the many paths which have developed over the centuries the classical Sufi saying sums is up:"He who learns jurisprudence and neglects Tasawwuf becomes a reprobate; and he who learns Tasawwuf and neglects jurisprudence becomes an apostate. But he who combines both will reach the Truth".
These "different ways have always been viewed as a mercy by the Ummah."Tawhid is one, but the paths to Allah equal the number of people since the time of Adam".
© el-Zawiya Mosque
Sufism in Islam
by GF Haddad
1. Briefly put, "sufi" is a second-century name applied to a type of Muslim earlier known as "zahid." The lexical root of sufi is variously traced to:
suf = wool
safa' = purity
and while the former is more likely, the latter is given preference. The two were nicely combined by Abu `Ali al-Rudhabari (d. 322) who said:
al-sufi man labisa al-sufa `ala al-safa
The Sufi is the one who wears wool on top of purity.
Imam al-Suyuti cited it in his book on tasawwuf entitled Ta'yid al-Haqiqa al-`Aliyya wa-Tashyid al-Tariqa al-Shadhiliyya. At any rate these are the likelier etymologies mentioned by al-Qushayri, al-Huwjiri, Ibn Taymiyya, al-Shatibi, and many others. Not that etymological purity mattered at all to the Sufis. They couldn't care less.
In his major work entitled al-I`tisam on the definition ofbid`a (innovation), al-Shatibi (d. 790) rejected the categorization of sufis and tasawwuf as an innovation in Islam according to his criteria.
Sources: - Suyuti, Ta'yid al-Haqiqat al-`Aliyya (Cairo: al-matba`a al-islamiyya, 1352/1934) p. 15.
- Qushayri, al-Risala, introduction and chapter on tasawwufand their commentary by Shaykh al-Islam Zakariyya al-Ansari, also al-Qushayri's short treatise, Tartib al-Suluk fi Tariq Allah.
- Huwjiri, Kashf al-Mahjub, Introduction.
- Ibn Taymiyya, see reference below.
- Al-Shatibi, al-I`tisam (Beirut: Dar al-Kutub al-`Ilmiyya, 1415/1995) p. 150-159.
2. As for the term "zahid" Imam Ahmad (d. 241) established that it applies first and foremost to the Prophet 
and his eminent Companions, upon him blessings and peace and 
may Allah be well-pleased with them, and it applies as well to all the Prophets of Allah, peace upon them.
and his eminent Companions, upon him blessings and peace and may Allah be well-pleased with them, and it applies as well to all the Prophets of Allah, peace upon them.
`Abd al-Qadir al-Baghdadi (d. 429) mentioned the two terms zahid and sufi interchangeably in his classifications of the groups that belong to Ahl al-Sunna wa al-Jama`a in his al-Farq bayn al-Firaq:
Know that Ahl al-Sunna wa al-Jama`a are divided in eight groups of people... the sixth group being the Sufi Ascetics (al-zuhhad al-sufiyya), who have seen things for what they are and therefore have abstained, who have known by experience and therefore have taken heed truly, who have accepted Allah's allotment and contented themselves with what is within reach.
Sources:
- Ahmad ibn Hanbal, al-Zuhd, 2nd. ed. (Beirut: Dar al-Kutub al-`Ilmiyya, 1414/1994).
- `Abd al-Qahir al-Baghdadi, al-Farq Bayn al-Firaq (Beirut: Dar al-Kutub al-`Ilmiyya, n.d.) 242-243.
- Ahmad ibn Hanbal, al-Zuhd, 2nd. ed. (Beirut: Dar al-Kutub al-`Ilmiyya, 1414/1994).
- `Abd al-Qahir al-Baghdadi, al-Farq Bayn al-Firaq (Beirut: Dar al-Kutub al-`Ilmiyya, n.d.) 242-243.
3. The term "sufi" has been used in contrast with "faqih" (jurist) by the great Imams of Fiqh and Usul. Imam al- Shafi`i said:
faqihan wa sufiyyan fa kun laysa wahidan
fa inni wa haqqillahi iyyaka ansahu
Be both a faqih and a sufi: do not be only one of them!
Verily, by Allah's truth, I am advising you sincerely.
while Imam Malik said:
man tasawwafa wa lam yatafaqqa fa qad tazandaqa
wa man tafaqqaha wa lam yatasawwaf fa qad tafassaqa
wa man jama`a bayn al-ithnayn fa qad tahaqqaqa
He who practices tasawwuf without learning Sacred Law
corrupts his faith, while he who learns Sacred Law without
practicing tasawwuf corrupts himself.
Only he who combines the two proves true.
See also Sufyan al-Thawri's saying on the best of people being the Sufi who is versed in fiqh, cited below.
Sources:
- Al-Shafi`i, Diwan, (Beirut and Damascus: Dar al-fikr) p. 47.
- Imam Malik: see `Ali al-Qari, Sharh `Ayn al-`Ilm wa- Zayn al-Hilm (Cairo: Maktabat al-Thaqafa al-Diniyya, 1989) 1:33; Ahmad Zarruq, Qawa`id al-tasawwuf (Cairo, 1310); `Ali al-`Adawi, Hashiyat al-`Adawi `ala Sharh Abi al-Hasan li-Risalat Ibn Abi Zayd al-Musammat Kifayat al- Talib al-Rabbani li-Risalat Ibn Abi Zayd al-Qayrawani fi Madhhab Malik (Beirut?: Dar Ihya' al-Kutub al-`Arabiyah, (n.d.) 2:195; Ibn `Ajiba, Iqaz al-Himam fi Sharh al- Hikam (Cairo: Halabi, 1392/1972) p. 5-6.
- Al-Shafi`i, Diwan, (Beirut and Damascus: Dar al-fikr) p. 47.
- Imam Malik: see `Ali al-Qari, Sharh `Ayn al-`Ilm wa- Zayn al-Hilm (Cairo: Maktabat al-Thaqafa al-Diniyya, 1989) 1:33; Ahmad Zarruq, Qawa`id al-tasawwuf (Cairo, 1310); `Ali al-`Adawi, Hashiyat al-`Adawi `ala Sharh Abi al-Hasan li-Risalat Ibn Abi Zayd al-Musammat Kifayat al- Talib al-Rabbani li-Risalat Ibn Abi Zayd al-Qayrawani fi Madhhab Malik (Beirut?: Dar Ihya' al-Kutub al-`Arabiyah, (n.d.) 2:195; Ibn `Ajiba, Iqaz al-Himam fi Sharh al- Hikam (Cairo: Halabi, 1392/1972) p. 5-6.
4. Ibn al-Jawzi wrote a 100-page book on al-Hasan al- Basri's life and manners entitled Adab al-Shaykh al- Hasan ibn Abi al-Hasan al-Basri. In his chapter on al- Hasan in his compendium of the saints entitled Sifat al-Safwa -- based on Abu Nu`aym's Hilyat al-Awliya' -- Ibn al-Jawzi mentions a report that al-Hasan left behind a white cloak (jubba) made of wool (suf) which he had worn exclusively of any other for the past twenty years, winter and summer, and that when he died it was in a state of immaculate beauty, cleanness, and quality.
As to when Sufis formally appeared, then a "terminus ante quem" seems established with Hasan al-Basri (d. 110) and his student `Abd al-Wahid ibn Zayd (d. 177) who was the first person to build a Sufi khaniqa or guest-house and school at Abadan on the present-day border of Iran with Iraq.
This is related by the hafiz Abu Nu`aym (d. 430) and confirmed by Ahmad Ibn Taymiyya. Al-Harawi al-Ansari (d. 481) says in his Biographical Layers of the Sufi Masters that the first person to be actually named "al-Sufi" was Abu Hashim al-Sufi (d. 150?), a contemporary of Imam Sufyan al-Thawri (d. 165) who said: If it were not for Abu Hashim al-Sufi I would have never perceived the presence of the subtlest forms of hypocrisy in the self... Among the best of people is the Sufi learned in jurisprudence.
This is related by the hafiz Abu Nu`aym (d. 430) and confirmed by Ahmad Ibn Taymiyya. Al-Harawi al-Ansari (d. 481) says in his Biographical Layers of the Sufi Masters that the first person to be actually named "al-Sufi" was Abu Hashim al-Sufi (d. 150?), a contemporary of Imam Sufyan al-Thawri (d. 165) who said: If it were not for Abu Hashim al-Sufi I would have never perceived the presence of the subtlest forms of hypocrisy in the self... Among the best of people is the Sufi learned in jurisprudence.
Abu Nu`aym narrated it in Hilyat al-Awliya' and al-Harawi al-Ansari in his Tabaqat al-Sufiyya while Ibn al-Jawzi, who was violently allergic to the word "Sufi," names him Abu Hashim al-Zahid in his Sifat al-Safwa.
Sources: - Ibn al-Jawzi, Sifat al-Safwa 2(4):10 (#570) and 1(2):203 (#254).
- Abu Nu`aym, Hilyat al-Awliya' 6:155 and s.v. "Abu Hashim."
- Ibn Taymiyya, al-Sufiyya wal-Fuqara', beginning of volume 11 of his Majmu`at al-Fatawa al-Kubra entitled "al-tasawwuf."
- Al-Harawi al-Ansari, Tabaqat al-Sufiyya, Mawlayi ed. (1983) 1:159.
- Abu Nu`aym, Hilyat al-Awliya' 6:155 and s.v. "Abu Hashim."
- Ibn Taymiyya, al-Sufiyya wal-Fuqara', beginning of volume 11 of his Majmu`at al-Fatawa al-Kubra entitled "al-tasawwuf."
- Al-Harawi al-Ansari, Tabaqat al-Sufiyya, Mawlayi ed. (1983) 1:159.
5. Shaykh al-`Arusi said in his marginalia titled Nataâij al-Afkar al-Qudsiyya (Bulaq, 1920/1873):
"Religion (al-dîn) is an orchard of which the fence is the Law (al-sharî`a), the inner grove is the Path (al-tarîqa), and the fruit is the Reality (al-haqîqa)."The way of the Sufis consists in ten items:
Whoever has no Law has no Religion; whoever has no Path has no Law; and whoever has no Reality has no Path.
(1) The reality of tasawwuf which is defined by truthful self-orientation (sidq al-tawajjuh) to Allah Most High.
(2) The pivot of truthful tawajjuh is to single out the heart and the body for [obedience of] Allah Alone.
(3) tasawwuf in relation to Dîn is like the soul in relation to the body.
(4) The Sufi examines the factors of perfection and deficiency.
(5) The Jurist examines whatever discharges liability (mâ yusqitu al-haraj) while the scholar of juridical/ doctrinal Principles (al-usûlî) examines whatever makes one's faith valid and firmly established. Therefore the Sufi's perspective is more specific than both of theirs, consequently their criticism of him is valid, while his criticism of either of them is invalid.
Hence 'the Sufi among Jurists is better than the Jurist among Sufis.'
(6) To display the nobility of tasawwuf, its evidence being both by demonstration and by textual precedent (burhânan wa nassan).
(7) fiqh [jurisprudence] is the precondition for the validity of tasawwuf and that is why it has precedence over it.
(8) Terminology and its specific applicability to each discipline exclusively of others.
(9) The keys of spiritual opening concerning which there are four rulings:
first principles; truthful aspiration towards attainment; longing for spiritual realities; and quitting the guideline of what is transmitted (al-manqûl) once one obtains self-realization (al-tahqîq).
(10) It is a wonderful and strange path built on the permanent following of what is better and best: in doctrines it consists in following the Salaf; in rulings, fiqh; in meritorious deeds (al-fadaâil), the scholars of hadith; and in high manners (al-âdâb), all that is conducive to the wholeness of hearts."
(2) The pivot of truthful tawajjuh is to single out the heart and the body for [obedience of] Allah Alone.
(3) tasawwuf in relation to Dîn is like the soul in relation to the body.
(4) The Sufi examines the factors of perfection and deficiency.
(5) The Jurist examines whatever discharges liability (mâ yusqitu al-haraj) while the scholar of juridical/ doctrinal Principles (al-usûlî) examines whatever makes one's faith valid and firmly established. Therefore the Sufi's perspective is more specific than both of theirs, consequently their criticism of him is valid, while his criticism of either of them is invalid.
Hence 'the Sufi among Jurists is better than the Jurist among Sufis.'
(6) To display the nobility of tasawwuf, its evidence being both by demonstration and by textual precedent (burhânan wa nassan).
(7) fiqh [jurisprudence] is the precondition for the validity of tasawwuf and that is why it has precedence over it.
(8) Terminology and its specific applicability to each discipline exclusively of others.
(9) The keys of spiritual opening concerning which there are four rulings:
first principles; truthful aspiration towards attainment; longing for spiritual realities; and quitting the guideline of what is transmitted (al-manqûl) once one obtains self-realization (al-tahqîq).
(10) It is a wonderful and strange path built on the permanent following of what is better and best: in doctrines it consists in following the Salaf; in rulings, fiqh; in meritorious deeds (al-fadaâil), the scholars of hadith; and in high manners (al-âdâb), all that is conducive to the wholeness of hearts."
6. Some definitions of sufism: tasawwuf:
Purification of the self from all that is other than the remembrance and obedience of Allah; the realization ofihsân (excellence); zuhd (asceticism) combined withma`rifa (knowledge of Allah); the attribute of the Sufi. Ceasing objection (al-Su`luki); Abandoning the world and its people (Ibn Sam`un).
tasawwuf is neither knowledge nor deeds but an attribute with which the essence of the Sufi adorns itself, possessing knowledge and deeds, and consisting in the balance in which these two are weighed. (Ibn Khafif)
Purification of the self from all that is other than the remembrance and obedience of Allah; the realization ofihsân (excellence); zuhd (asceticism) combined withma`rifa (knowledge of Allah); the attribute of the Sufi. Ceasing objection (al-Su`luki); Abandoning the world and its people (Ibn Sam`un).
tasawwuf is neither knowledge nor deeds but an attribute with which the essence of the Sufi adorns itself, possessing knowledge and deeds, and consisting in the balance in which these two are weighed. (Ibn Khafif)
Some definitions of the Sufi:
Sûfî, pl. Sûfiyya: One who follows the path of tasawwuf, He who gazes at the Real in proportion to the state in which He maintains him (Bundar). They wore wool (sûf):
“I found the redress of my heart between Makka and Madina with a group of strangers - people of wool and cloaks - (ashâb sûf wa `abââ).” Sufyan al-Thawri as cited from Khalaf ibn Tamim by al-Dhahabi, Siyar A`lam al-Nubala' (Dar al-Fikr ed. 7:203).
“I found the redress of my heart between Makka and Madina with a group of strangers - people of wool and cloaks - (ashâb sûf wa `abââ).” Sufyan al-Thawri as cited from Khalaf ibn Tamim by al-Dhahabi, Siyar A`lam al-Nubala' (Dar al-Fikr ed. 7:203).
7. As for the following misguided citations:
Imaam Ash-Shaa'fee on Sufism: "If a person exercised Sufism (Tasawafa) at the beginning of the day, he does not come to Dhuhur except an idiot." [Talbees Iblees].
Abu Nu`aym narrated with his chain in Hilyat al-Awliya' that al-Shafi`i said: "If a person did NOT exercise Sufism at the beginning of the day, he would not reach Zuhr except an idiot." and this is true, as shown by the detractors of Sufism till our time. Some are dangerous idiots, some are harmless idiots, but they are all, without exception, idiots as the Imam said.
"Nobody accompanied the Sufis forty days and had his brain return (ever)." [Talbees Iblees].
Except that the above statement is a forgery. In fact, Talbis Iblis is filled with forgeries but some people rely on it because they have no fear of Allah.
Concerning the famous Sufi leader, Al-Harith Al-Muhasbi, Imaam Ahmad ibn Hanbaal (R) said:
"Warn (people) from Al-Harith (a Sufi leader) the strongest warning!... He is the shelter of the Ahl Kalaam (people of rhetoric)." [Talbees Iblis].
"Warn (people) from Al-Harith (a Sufi leader) the strongest warning!... He is the shelter of the Ahl Kalaam (people of rhetoric)." [Talbees Iblis].
Al-Dhahabi narrated with a chain he declared sahih, that Imam Ahmad praised al-Harith al-Muhasibi with the strongest praise. Al-Dhahabi also said of Ibn al-Jawzi, the author of Talbis Iblis, that he does not consider him a Hafiz because he finds him sloppy.
Sufism is a blend of various thoughts and philosophies. By intermingling a few traces of Islamic teachings with it, the Sufi thinkers attempted to sanctify their doctrines and demonstrate its conformity to Islam Greek philosophy, and in particular the teachings of Neo-Platonists.
On this orientalist-wahhabi imaginary sufism see:http://sunnah.org
[refering to the deragatory: "The Other Side of Sufism" at:www.qss.org; but see instead "From the Fatawa of Shaykh al-Azhar `Abd al-Halim Mahmud," (the chief religious authority in Egypt) : On Sufism at: www.uga.edu/islam; OKN]
A parting note. Ibn `Abd al-Hadi narrates in bad' al-`Ilqa bi-Labs al-Khirqa that Ibn Taymiyya boasted of having received the Qadiri Sufi Tariqa from Ibn Qudama. For his part al-Dhahabi in his Siyar twice states he received the Suhrawardi Tariqa from his beloved Egyptian Sufi teacher Ahmad al-Abarquhi. Siyar (Fikr ed. 17:118-119 #6084, 16:302 #5655). He boasts the same in his Mu`jam al-Shuyukh.
and the Hafiz who surpassed both of them, Ibn Hajar al- `Asqalani, was a Shadhili Sufi - as were his students al-Sakhawi and al-Suyuti.
In Sunni Islam it is unthinkable that a learned person not be a Sufi.
Salam.
Hajj Gibril
GF Haddad
Hajj Gibril
GF Haddad