Archive for November, 2016

29 November, Hazrat Khadim Hasan Gudri Shah Baba III, Usmani Chillah, Ajmer, 1970

Tuesday, November 29th, 2016

Gudri Shah Baba III, Usmani Chilla, Ajmer, India

Hazrat Mohammed Khadim Hasan Shah, Nawab Gudri Shah Baba III

The following is from the website http://sufiajmer.net/gudrishahbaba3.html.

Hazrat Nawab Khadim Hasan Shah Gudri Shah Baba or Gudri Shah Baba III was born in Moradabad in the area known as Nawabpura. His grand father, Fida Ali Sahib who died on 12th June 1864, had developed the area. He was a very big landlord and owned thirty-seven villages. The date of Gudri Shah Baba III’s birth is given as 15th. December 1894 / 4th Jamadi us Sani, 1312 AH.

Hazrat Fazrul Rehman (1208-1313 AH) of Ganj-Moradabad (different from the Moradabad which is famous for the brass works), the towering saint of the Naqshbandi Sufi Order gave him the name ”Khadim”, which means servant or caretaker, forecasting that many people would benefit from him. He also received blessings from the Sohrewardi Sufi Order as he was a direct descendant of Hazrat Makhdoom Sama Uddin Sohrewardi of Mehrauli, New Delhi (808 – 901 AH).

In Akhbar UI Akhyar, Hazrat Shaikh Abdul Haq Mohaddis Dehlvi (958 – 1051 A.H.) said:

”Shaikh Sama Uddin was complete in fear of God, in guarding himself from sin, in outer and inner knowledge. He possessed perfectly the power of attraction in the assembly. Moreover, the heart of any sick person he used to look at, graciously become cleaned from any spiritual disease and the purposes of any seeker he looked at, fulfilled.”

When Gudri Shah Baba III came in contact with Gudri Shah Baba II, he became a changed man. The holy company transformed him, moulding him into the identity of his spiritual guide.

Hazrat Gudri Shah Baba III was renowned for his remarkable aristocratic personality. He was pious, polite, modest, formal when necessary but always courteous. He was always elegant and eloquent, showing kindness and hospitality to guests, compassion and mercy to the needy.

He was an author, a poet and a Sufi Saint. He wrote about eighty books in Urdu. His eleven volumes of Urdu Poetry constitute a unique gift to Mystical Culture. In his final days, he was in Agra. He called Hazrat Dr. Zahurul Hassan Sharib, Gudri Shah Baba IV to his bedside and instructed him thus:

”My son, never expect any thing from anyone except God. Human beings are fickle, like mosquitoes or ants. Respect all religions.”

He ordered him to distribute some money amongst the poor. Then he blessed him and told him that after death, a Faqir (dervish) becomes eight times stronger. “I will help you. I will help you. Zahur my beloved”. So saying he took his small finger and placed it into his mouth and sucked it gently. Begam Shakila Khatoon (the wife of Hazrat Zahurul Hassan Sharib) began to cry and then he said:

“Every soul shall have a taste of death”.
(Quran: A’l-i-Imran – 185)

Thus, after making Sharib Gudri Shah Baba IV his substitute, in the Sufi language – Sajjadanashin, he passed away in Agra at 6 pm on the 28 th Ramzan, 1389 AH / 29th November, 1970.

His Urs is celebrated on the 28th and 29th Ramzan, each year in the traditional manner.

His teachings are mostly based on love. He often said:

The Journey of Ishq (love) can only be completed by love not by any abstinence, labour or worship.

Ishq (love) is a cure for all physical and spiritual desires of the heart but is itself independent.

Ishq (love) holds all creatures in thrall but nothing exceeds Ishq.



 

28th Safar Urs Hazrat Imam Hassan, Medina, 50AH/670CE

Monday, November 28th, 2016

Present day Jannat ul Baqi, Medina

Al-Hasan ibn ‘Alī ibn Abī Tālib is an important figure in Islam, the son of Fatimah the daughter of the Islamic prophet Muhammad, and of the fourth Caliph Ali ibn Abi Talib. Hasan is a member of the Ahl al-Bayt and Ahl al-Kisa. He briefly succeeded his father Ali ibn Abi Talib as the righteous Caliph following the latter’s death, before retiring to Madinah and entering into an agreement with the first Umayyad ruler, Muawiyah ibn Abi Sufyan, who assumed the Caliphate. Both Sunni and Shia Muslims regard Hasan as a martyr.

As a growing youth Hasan saw his father on the battlefield defending Islam as well as preaching to a vast congregation of believers on the occasion of hajj and as a missionary of Islam to Yemen before retreating to a passive role in the matters of the state during the period of the first three caliphs after the death of his grandfather, Muhammad. Hasan and his younger brother, Husayn ibn Ali, are believed to have been greatly beloved by their grandfather Muhammad as numerous hadiths affirm. There are also hadiths that state that Hasan and Husayn are the Masters of the youth in paradise and that Hasan and his brother Hussein are imams “whether they sit or stand”. Hasan is one of five persons included in the Hadith of the Cloak. He is said to have been the first of the Prophet’s family to enter Yemeni Kisa after Muhammad and to have walked hand in hand with Muhammad as a child to testify to the truth of Islam at Mubahila.

In Medina when Muhammad was sitting with his companions and Hasan, who was still a child, was playing between his hands, Muhammad is said to have gazed at Hasan and said to his companions “This (grand)son of mine is a lord, and may God place in his hands the reconciliation of two great groups of believers (mu’minun).”

Gravesite of Imam Hassan and Fatimah in Jannat ul Baqi, Medina

When the third caliph was murdered by demonstrators in his palace in Mad’mah Ali was elected to lead the Muslims. Hasan assisted his father: he went to Kufa and raised an army against the dissenting Muslims, then participated actively in the battles of Basra, Siffin and Nahrawan alongside his father, demonstrating skill both as a soldier and a leader. He travelled to Mecca with Ammar ibn Yasir to summon armies to fight against the army accompanying Aisha.

Hasan ibn Ali died in Medina on Safar 28th, 50 AH. He is buried at the famous Jannatul Baqee‘ cemetery across from the Masjid al-Nabawi (Mosque of the Prophet). According to historians, Muawiyah wished to pass the caliphate to his own son Yazid, and saw Hasan as an obstacle. He secretly contacted one of Hasan’s wives, Ja’da bint al-Ash’ath ibn Qays, and incited her to poison her husband. Ja’da did as Muawiyah suggested, giving her husband poison mixed with honey.Other traditions suggest that Hasan may have been poisoned by another wife, the daughter of Suhayl ibn Amr, or perhaps by one his servants .

Hasan had asked for his body to be taken to the prophet’s grave, so that he could pay his last respect, and then to be buried near his grandmother Fatima bint Asad. This caused armed opposition. As the funeral proceeded towards the grave of Muhammad some Umayyads mounted on horses obstructed it. A shower of arrows fell on the coffin. Husayn, fulfilling the last wish of his brother, turned the procession of the funeral towards Jannat al-Baqi, the general graveyard of Medina, where he was buried. According to one version Marwan asked Muhammad’s wife Aisha also to allow his relative Uthman ibn Affan to be buried beside the Prophet if Hasan were to be buried there, but Aisha refused Marwan’s request and did not allow anyone else to be buried beside Muhammad.

The shrine of Hasan’s tomb was destroyed by 20th century Salafi Saudis. It was narrated that Abu’l-Hayaaj al-Asadi said: ‘Ali ibn Abi Taalib said to me: “Shall I not send you on the same mission as the Messenger of Allaah (peace and blessings of Allaah be upon him) sent me? Do not leave any statue without erasing it, and do not leave any raised grave without leveling it.” (Narrated by Muslim, 969).



 

28th Safar Urs Hazrat Ahmed Mujaddid Alif Sani, Sirhind, 1034AH/1624CE

Monday, November 28th, 2016

Dargah of Mujaddid Alif Sani Sirhindi

Imam-e-Rabbani Hazrat Mujaddid Alif Sa’ani Sheikh Ahmad Sirhindi (1564–1624) was an Indian Islamic Scholor from Punjab, a Hanafi jurist, and a prominent member of the Naqshbandi Sufi order. He is described as Mujaddid Alf  Thani, meaning the “reviver of the second millennium”, for his work in rejuvenating Islam and opposing the heterodoxies prevalent in the time of Moghal Emperor Akbar He is said to have had considerable and longlasting influence in India and to have given Indian Islam the stamp it bears today.

Many of the Naqshbandi suborders today, such as the Mujaddid,Khalidi Saifi,Taheri,Qasimya and Haqqani sub-orders, trace their spiritual lineage through Sirhindi, often referring to themselves as “Naqshbandī-Mujaddidī”.

Sirhindi’s shrine, known as Raoza Shareef is located in Sirhind, India.



 

27th Safar Urs Hazrat Sheikh Muhammad Yahya Madani, Jannat al Baqi, Medina, Saudi Arabia1122AH/1689CE

Sunday, November 27th, 2016

Present day Jannat al Baqi, Medina

Hazrat Khawaja Yahya Madni (ra)

Do grasp the helpless with your grace
Do grant us a sip from the goblet of love
Be good to us, for the sake of the best of creation
Salutations to you, oh Qutab of Madinah, salutations
Have mercy Shaykh Yahya, master of kindness.

Shaykh Abu Yusuf Yahya ibn Mahmud (ra) was a great master of the Chishti Nizami order whose renown spread beyond the borders of the Indian Subcontinent, to the Arab World and even the Hijaz. Such was his greatness that he was afforded the title of Muhyin ad Din the reviver of religion by his contemporaries.

It is reported that he was a born wali, and upon completing his formal training in the Islamic sciences, he began a search for a spiritual guide. He soon became the murid of the elderly Khwaja Muhammad Chishti (ra), the famed Sufi master of Gujrat. Such was his degree of spiritual perfection, even at such a young age, that he was immediately awarded the khilafat-e-azam of Khwaja Muhammad for every silsilah in which he was authorized. He also( later) received khilafat from both his father and grandfather whilst still in India.

He settled in Dehli where he began the spiritual instruction of the people there. His fame soon spread to such a degree that Aurangzeb, the last of the great Mughal Emperors, often sent messengers requesting to meet him. In the tradition of the Chishtiyyah, however Shayukh Yahya (ra) consistently refused to see him. Eventually, clearly growing exasperated, Emperor Aurangzeb decided to arrive unannounced at his Khanqah.

He arrived with his entourage and presented himself before the great saint, asking a question about Dhikr. Khwaja Yahya (ra) however, was unfazed by the appearance of Aurangzeb, the most powerful man in the known world at that time. He merely recited a verse from Holy Qur’an most likely,” Oh ye who believe, do not enter another’s house without permission of the owner and without greeting them with peace.”– as well as instructing the mighty Emperor about the Sunnah of visitation. Then he dismissed him, warning him that if he returned without permission he would suffer the consequences.

This astounding display of indifference in the face of one of the greatest temporal powers the world had ever seen who was also nototious for his lack of tolerance or humility-merely enhanced the respect in which Shaykh Yahya Madani (ra) was held. It prompted comparisons with the actions of the great elders of the Chishtiyyah order and their struggles with the ruling powers.

Shaykh Yahya was a great lover of Saama , and often used to arrange gatherings of saama at his khanqah, for the benefit of his muridin. His love for Rasullullah (saw) was deep and intense, so much so that he eventually emigrated to Madinah to live at the feet of the Holy Prophet (saw). This, of course, is the reason for his title ( ism al-nisbah), al-madani.

There are various reasons mentioned for his emigration. One states that during one of his saama sessions, a qawwal recited a verse about going to Madinah and meeting one’s beloved. At this he went into a state of ecstacy and declared, ‘I will go tomorrow!’  There awoke in him a great longing to live in the illuminated city of the blessed Prophet (saw). Another story says that Rasulullah (saw) came to him in a dream and asked him to journey to Madinah in order to live with him. One way or another, his longing grew too intense, and he left his khanqah and all his worldly possessions in order to end his physical separation from his beloved.

Before he left, he asked his mother’s permission, which she granted on condition that he would return for her Janazah. He thus left on the long and hard journey to Madinah; but immediately upon arriving, he promptly returned to his homeland in time to be with his mother through her final illness.

He performed her Janazah (funeral), then left once again for Madinah, where he settled until his won wisal, he passed on the 27th and was burried on the 28th of Safar 1122 AH. in Janna al-Baqi, near the mazar of Sayyidina Uthman (ra) although his own grave was later destroyed.



 

27th Safar Urs Hazrat Abdul Wahid bin Zaid, Basra, 177AH/793CE

Sunday, November 27th, 2016

Abdul Wahid Bin Zaid

Hazrat Khwaja Abdul Wahid ibn Zayd (ra)

Hazrat Imam al-Hassan Basri (ra) had numerous followers drawn from diverse backgrounds; the literature of the time describes some of them as being scholars and others who were holy warriors. They were united by their sanctity and asceticism, as well as by their harmonization of the inner precepts and outer practice of Islam. They despised social injustice, luxury and hypocrisy – the contradiction between inner and outer jihad, thoughts and deeds. One of these holy warriors, Abd al-Wahid bin Zayd (ra) became Hazrat Hassan al-Basri’s khalifa.

He was a student of Imam Abu Hanifa (ra) in fiqh, and was taught hadith and tafsir by his murshid as well as taking from him the path of tasawwuf. He used to fast the entire year round, except for the two festivals of Eid. These fasts sometimes used to last for up to three days, after which he would break his fast with few morsels of food. His nights were awake in Ibadah. It is said that he passed forty years in such Mujahidahs before becoming the murid of Khwaja Hassan al-Basri (ra)

Although Khwaja Abd al-Wahid (ra) was one of the great early Sufis, he remains far less famous than the other major figures of Sufism in this era. This might be because he spent most of his time not in the cities and major centers, but in the wilderness of the frontier regions. His travels took him as far as China.

He has achieved fame as the founder of the first Sufi Khanqah, on the island of Abbadan. This was a former military outpost that he converted into a training station for the mystics of Iraq. Abbadan became a major attraction for those wishing to become mujahidin. They practiced the constant recitation of Allah, whether in battle or peacetime, in movement or in rest. Imam Abd al-Wahid pre-empted the Sufi military orders of Futuwwah, themselves the inspiration for medieval ideals of chivalry and nobility in warfare, by several hundred years.

In his lectures, Hazrat Abd al-Wahid (ra) provided vivid images of the Day of Judgment to his followers; he used to admonish them to prepare for the meeting with their creator. He also informed his disciples that Allah bestows secret knowledge on His righteous friends.

Like many of the early Sufis, he admired monks and holy men of other religions for their disdain of the world and the sincerity of their search for Allah; though they differed with them in matters of faith. This was a common understanding of the time, as borne out by the following hadith of Abu Bakr as-Sadiq (ra) (as he explained the rules of Jihad to his armies),

“and you may come across monks and holy men searching for Allah. Leave them alone and do not destroy their sanctuaries”.

Once, upon his travels, Khwaja Abd al-Wahid arrived at a monastery in China. When he greeted the monk, though, the latter did not reply until he had called repeatedly. The monk than said,

“I am not a monk. A monk is one who fears Allah who is in the heavens. He honors Allah’s greatness; he is patient in the face of the calamities He sends, and he is contented with His decree. He praises Him for his forgiveness, he is thankful for his bounties, and he is humble in the presence of His glory. He accepts His power, he fasts during the day and he performs salah during the night, when the mention of Hell keeps him awake. I, however, am not such a raahib, I am but a wild dog that preys on others. I have imprisoned myself here for fear of devouring other people with my tongue.” Khwaja asked, “Oh Monk! What has misled people from their Lord?” He replied,”Oh Brother ! After recognizing Allah, it is the love of this world that has led people astray. Love of the world is the root of transgression. An intelligent person is one who expels this love from his heart, repent for his sins and focuses on that which brings him the nearness of Allah.”

Towards the end of his life, Khwaja Abd al-Wahid became severely paralyzed, such that he was unable to make wuduh. Once finding no one present to help him, he became extremely restless and made Duaa to Allah to assist him. Immediately he was cured from his illness. He made his wudhu and performed his salah calmly, only when he had finished did his paralysis return.

Hazrat Khwaja Imam Abd al-wahid bin Zayd attained unity in Basra in 177 AH. He left behind three major Khulfa, among whom the most senior was Hazrat Khwaja Fuzail bin Ayaz (ra).