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Nisar A Mughal

Silsila E Aulia E Karam (A.r)

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The Naqshbandiya tariqah is named after Hadrat Shah Baha al-DinNaqshband Radi Allahu anhu [d.791H / 1389CE] and is a tariqah that iswidely active throughout the world today. It is described as the'Mother of all Tariqah's' by Shaykh Ahmad al-Faruqi al-Sirhindi[d.1034H / 1624CE]( Radi Allahu anhu). There are hundreds of SpiritualOrder's which are all on the correct path but the Naqshbandiya,together with the Qadiriya, Chistiya and Suhrawardiya, are consideredas the four main Silsila's of the Ahl as-Sunnah wa'l Jama'at.


The designation of the Naqshbandi Golden Chain has changed from centuryto century. From the time of Hadrat Abu Bakr as-Siddiq radi Allahuta'ala anhu to the time of Hadrat Bayazid al-Bistami radi Allahu ta'alaanhu it was called as-Siddiqiyya. From the time of Bayazid al-Bistami[d.261H] radi Allahu ta'ala anhu to the time of Sayyadina Abdul Khaliqal-Ghujdawani [d.575H] radi Allahu anhu it was called at-Tayfuriyya.From the time of Sayyadina 'Abdul Khaliq al-Ghujdawani radi Allahuta'ala anhu to the time of Hadrat Shah Naqshband radi Allahu ta'alaanhu it was called the Khwajaganiyya.


From the time of Hadrat Shah Naqshband [d.791H] radi Allahu ta'ala anhuthrough the time of Sayyadina Ubaidullah al-Ahrar radi Allahu ta'alaanhu and Sayyidina Ahmad Faruqi [d.1034H] radi Allahu ta'ala anhu, itwas called Naqshbandiyya. Naqshbandiyya means to "tie the Naqsh verywell." The Naqsh is the perfect engraving of Allah's Name in the heartof the murid [disciple]. From the time of Sayyadina Ahmad al-Faruqi[d.1034H] radi Allahu anhu to the time of Shaykh Khalid al-Baghdadi[d.1242H] radi Allahu anhu it was called Naqshbandi-Mujaddidiyya. Fromthe time of Sayyidina Khalid al-Baghdadi [d.1242H] radi Allahu anhuuntil the time of Sayyadina Shaykh Ismail Shirwani radi Allahu anhu itwas called the Naqshbandiyya-Khalidiyya.





Qadiriyyah (also transliterated Kadri, Elkadry, Kadray, Qadiri orQadri), is one of the oldest Sufi tariqas. It derives its name fromAbdul-Qadir Gilani (radi Allah anhu) (also transliterated as "Jil lani"or "Jailani" and "Jilali" in the Maghreb) AH 470 (1077-1166), a nativeof the Iranian province of Gilan. In 1134 he was made principal of aSunni Hanbalite school in Baghdad.


His contribution and renown in the sciences of Sufism and Sharia was soimmense that he became known as the spiritual pole of his time,al-Gauth al Azam (the "Supreme Helper" or the "Mightiest Succor"). Hiswritings were similar to those of al-Ghazali in that they dealt withboth the fundamentals of Islam and the mystical experience of Sufism.


The Order is the most widespread of the Sufi Orders in the Islamicworld and can be found in Afghanistan, India, Bangladesh, Pakistan,Turkey, the Balkans, China, as well as much of the East and WestAfrica, like Morocco


There are even small groups in Europe and the Americas. The famoustraveller and writer Isabelle Eberhardt also belonged to the Qadiriorder.





The Chishti Order is a Sufi order within the mystic branches of Islamwhich was founded in Chisht, a small town near Herat, about 930 C.E.and continues to this day. The Chishti Order is known for its emphasison love, tolerance, and openness.


The order was founded by Abu Ishaq Shami (radi Allah anhu) (“theSyrian”) who belonged to Syria introduced the ideas Sufism in the townof Chisht, some 95 miles east of Herat in present-day westernAfghanistan. Before returning to Syria Hazrat Shami(radi Allah anhu)initiated, trained and deputized the son of the local Aamir, Abu AhmadAbdal (radi Allah anhu) (d. 966). Under the leadership of Abu Ahmad’s(radi Allah anhu) descendants, the Chishtiya as they are also known,flourished as a regional mystical order.


The most famous of the Chishti saints is Hazrat Moinuddin Chishti (radiAllah anhu) (popularly known as Gharib Nawaz meaning 'Benefactor of thePoor') who settled in Ajmer, India. He oversaw the growth of the orderin the 13th century as Islamic religious laws were canonized. Otherfamous saints of the Chishti Order are Qutbuddin Bakhtiar Kaki(rehmatullah alaih) , Fariduddin Ganjshakar(rehmatullah alaih),Nizamuddin Auliya(rehmatullah alaih), Alauddin Ali Ahmed SabirKalyari(rehmatullah alaih), Mohammed Badesha Qadri(rehmatullah alaih),and Ashraf Jahangir Semnani(rehmatullah alaih).


The silsila sabiriiya, Nizamiya and Ashrafiya is the branch of Chistiya Silsila.


Chishti master Hazrat Inayat Khan (rehmatullah alaih) (1882–1927) wasthe first to bring the Sufi path to the West, arriving in America in1910 and later settling near Paris, France. His approach exemplifiedthe tolerance and openness of the Chishti Order, following a custombegan by Hazrat Moinuddin Chishti (rehmatullah alaih) of initiating andtraining disciples regardless of religious affiliation and whichcontinued through Nizamuddin Auliya (rehmatullah alaih) and Shaykhul-Masha”ikh Kalimullah Jehanabadi (rehmatullah alaih) (d. 1720). Allhis teaching was given in English, and 12 volumes of his discourses ontopics related to the spiritual path are still available from American,European, and Indian sources. Initiates of his form of Sufi practicenow number in the several thousands all over the world.


A number of Chishti family members are now living in Pakpattan and Bahawal Nagar, North of Punjab, Pakistan.




Madariyya is the name of a Sufi order founded by Hazrat Sayed BadiuddinZinda Shah Madar(radi Allah anhu), He is a prominent sufi saint whosetomb is situated in Makanpur, near Kanpur city in the State of UttarPradesh in INDIA.


He was born in 242 Hijri, and lived for 576 yrs, When Hazrat SayedBadiuddin Zinda Shah Madar(radi Allah anhu was 14 years of age, he hadcompleted the education and he asked his father Sayed kazi kidwattuddinali halbi (radi Allah anhu that he wishes to merge in the Jaffariyachain.


That thought also encouraged him to say before his parents that thereare two main tasks to be done in his life one is towards the almightyAllah and other is towards the parents. Hence he requested them to lethim go into the way of Islam and spread the teachings of Islam amongstothers. He was permitted by his parents for the task with the answerthat we free you from our rights and let you in the hands of thealmighty Allah.


Hazrat Sayed Badiuddin Zinda Shah Madar was the Khalifa of SultanulArifeen Hazrat Bayjid Bustami (radiAllah anhu) when they met SultanulArifeen Hazrat Bayjid Bustami(radiAllah anhu) said that Badiuddin, Iwas waiting for you. I used to see a miraculous light here, but nowthat I had seen you I believe that the light I had seen is you.


Mureed (Disciple) of Hazrat Sayed Bayazid Bustami Sahib:


Hazrat Sayed Badiuddin Zinda Shah Madar (radiAllah anhu) got fame inthe region that there is a true follower of Islam here in the people,and that he is sure a wali of Allah, who is an example into himself.When this news reached Hazrat Sayed Bayazid Bustami(radiAllah anhu), heinvited Hazrat Shah Madar Sahib(radiAllah anhu) to his place.


In the first meeting he kissed the forehead and eyes of Madar Sahib(radiAllah anhu) and said that in a dream he saw that The Prophet (maypeace be upon him) in one gathering has ordered Bustami (radiAllahanhu) that very soon you will meet a man whose name will be AhmadBadiuddin(radiAllah anhu). So when you meet him you should offer himall the teachings that you have earned, as it is his authority. So I amready to do so.


After that Hazrat Sayed Badiuddin Zinda Shah Madar(radiAllah anhu) waspledged with the Tayfooriya chain and was being said asSilsila-e-Tayfooriya. Hazrat Sayed Badiuddin Zinda Shah Madar(radiAllahanhu) accepted the fellowship of the Bayazid(radiAllah anhu), and hecontinued the journey towards Makkah and performed the Hajj. After thathe stayed there for some days. One day when he was doing the Tawa'af ofthe Kaba shareef when he heard a voice saying that: "Badiuddin, youshould leave for Madina. Hearing this it was the extent of hiscuriosity and he left immediately towards Madina.


Note: Junaid Baghdadi has said in his sayings about Hazrat AfreenBayazid Bustami((radiAllah anhu) that his status in the walies is themost prominent one. Where all the ways towards the followers of thealmighty ends, there starts the beginning of the Bayjid chain.


Hazrat Abu Sayed Al Khair has said that he has seen that the Bayazid is the follower of truth.






The Badawiyyah, Sufi tarika, was founded in the thirteenth century inEgypt by Hazrat Ahmad al-Badawi(radiaAllah anhu). Hazrat Ahmadal-Badawi(radiaAllah anhu) is one of the 4 main kutub-ul-kutubs of thisworld who handels the nizam of all the Auliya Allah.


He was born in Fez, Morocco in 596 AH and died in Tanta, Egypt in 675AH. He was noted for his ascetic behavior, and was also known toperform many miracles.


This silsila was, extremely popular during both the Mamluk and Ottomanperiods of Egypt. Mamluk Sultans often supported elaborate 'Mawlids' atthe resting place of Sheikh Ahmed al-Badawi (radiaAllah anhu) in theNile Delta town of Tanta.


During the Ottoman period, this order spread to Turkey and there wereseveral Tekkes or zawiyas in Istanbul many of which survived until thefounding of the Turkish republic.


The Urs of Hazrat Seyyid Badawi (radiaAllah anhu) is still celebratedin Egypt every year where the population of Tanta swells to almostdouble. Tents are placed in the streets around the Mosque of SeyyidBadawi (radiaAllah anhu) where Qur'an recitations and sermons byimportant scholars from al-Azhar are delivered.

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Qalandar is a title given to Sufi mystics,


The Qalandariyah, Qalandaris or "kalandars" are wanderering Sufidervishes. The term covers a variety of sects, not centrally organized.One was founded by Qalandar Yusuf al-Andalusi of Andalusia, Spain.


Starting in the early 12th century, the movement gained popularity inGreater Khorasan and neighbouring regions. The first references arefound in 11th century prose text Qalandarname (The Tale of theKalandar) attributed to Ansari Harawi. The term Qalandariyyat (theQalandar condition) appears to be first applied by Sanai Ghaznavi (d1131) in seminal poetic works where diverse practices are described.Particular to the qalandar genre of poetry are terms that refer togambling, games, intoxicants and Nazar ila'l-murd - themes commonlyreferred to as kufriyyat or kharabat.


The term remains in popular culture. Sufi qawwali singers the Sabribrothers and international Qawwali star Nustrat Fateh Ali Khan favouredthe chant dam a dam masta qalandar (Oh go, go, crazy Qalandar!),


Some famous Sufis called Qalandar include Dada Hayat Qalandar, HazratLal Shahbaz Qalander and Bu Ali Shah Qalandar, Hazrat Zhul Al NunMisri, Rabia Basri Qalandar.


Today, the term qalanders in South Asia often refers to roaming Muslimteachers who may be spiritually associated with the above mentionedsaints.




The Founder of this silsila is Hazrath Syedna Ahmed Kabir Rifayee Razi Allahu Taala Anhu


His full name was Abdul Abbas Mohiuddin Syed Ahmed Kabir Rifayee (RaziAllahu Taala anhu). One of his forefather's name was 'Rifaah' and so hebecame very popular with the name of Rifayee. Having born as 15thdescendant of Hazrath Syedna Imam Hussain Razi Allahu Taala anhu, hewas called 'Hussaini'. He belonged to the 'Shaafayee' Maslak. Evenbefore his birth itself Huzur Akram Sallallahu Alaih Wasallamprophesied about him to his maternal uncle Hazrath Baz'as'hab MansoorBataahi (R.A.). He asked him to name the boy Ahmed. He said that hewould be the leader of saints (Auliya Allah) and advised him to sendthe boy to Shaik Ali Qadiri Wasthi (R.A.) for education and training.


The order has a marked presence in Syria and Egypt and plays anoticeable role in Kosovo and Albania. The Rifa'i Tariqa has a notabletendency to blend worship styles or ideas with those of other ordersthat predominate in the local area. For example, the group establishedby Ken'an Rifa'i in Istanbul reflects elements of the Mevlevi Order,while more rural Turkish Rifa'is have sometimes absorbed significantinfluence from the Alevi/Bektashi tradition.


The order spread into Anatolia during the 14th and 15th Centuries andibn Battuta makes note of Rifa'i 'tekkes' in central Anatolia. Theorder however, began to make ground in Turkey during the 17th to 19thcenturies when tekkes began to be found in Istanbul the imperialcapital of the Ottoman Empire, from here the order spread into theBalkans (especially Bosnia (where they are still present), modern dayAlbania and Kosovo. During the reign of Sultan Abdul Hamid II theRifa'i order gained even more popularity in Istanbul ranking alongsidethe Khalwati, Qadiri and Naqshbandi orders as 'orthodox' Sufi orders.


Current manifestations of the order in the United States include thetekkes (lodges) in Staten Island and Toronto that were under theguidance of the late Shaykh Xhemali Shehu (d.2004) of Prizren, Kosovo.Each of these orders is ultimately Turkish in origin.




The Shazhili order takes its name from Shaykh Abu'l-Hassan ash-Shazhili(1196/1197 - 1258 CE). He was born in Ghumara, near Cueta in northernMorocco into a family of peasant labourers. He studied the principlesof Islamic Law (fiqh) at the Qarawiyyin University in Fez. Hesubsequently traveled to many countries. In Iraq he met the Sufi HazratShaykh Wasiti (ra) who told him to return to his country where he couldfind Hazrat Moulay Abus-Salam Ibn Mashish (ra), the great Moroccanspiritual master. He did so, and became the close follower of thisspiritual master who initiated him in the way of remembrance of Allah.When he met Hazrat Moulay Abus-Salam (ra), after ritually washinghimself, he said, 'O Allah, I have been washed of my knowledge andaction so that I do not possess knowledge or action except what comesto me from this Shaykh.'


Shaykh Abu'l-Hassan ash-Shazhili traveled from Morocco to Spain andfinally settled down in Alexandria in Egypt. Later on in life, whenasked who his spiritual master was, he used to reply, 'I used to be theclose follower (murid) of Hazrat Moulay Abus-Salam Ibn Mashish(RA), butI am no more the murid of any human master.'


Hazrat Shaykh Abu'l-Abbas al-Mursi (d. 1288), who succeeded HazratShaykh ash-Shazhili (ra) as the next spiritual master of the Order, wasasked about the knowledge of his spiritual master and replied, 'He gaveme forty sciences. He was an ocean without a shore.'


Hazrat Shaykh ash-Shazhili (ra) had hundreds of close followers in bothAlexandria and Cairo, not only from among the common people but alsofrom among the ruling classes. He taught his close followers to lead alife of contemplation and remembrance of Allah while performing thenormal everyday activities of the world. He disliked initiating anywould-be follower unless that person already had a profession. Hisadmonition to his close followers was to apply the teachings of Islamin their own lives in the world and to transform their existence.


Among the many writings attributed to Hazrat Shaykh Abu'l-Hassan ash-Shazhili is famous litany "Hizb al-Bahar".




Shattari :


Shattari is a Sufi mystical order (tariqah) originating in Persia inthe fifteenth century A.D. and later taken to India. The word Shattarmeans "speed", "rapidness" or "fast-goer and is a system of spiritualpractices which lead quickly to a state of annihilation of the ego inGod (fana) and subsistence through God (baqa).


Idries Shah(RA), writing in The Sufis, states that the Shattaritechnique or "the Rapidness" originated with the Naqshbandi Sufi Orderand that after the early nineteenth century it returned to "thecustody" of that "parent school".


The Shattari succession or chain of transmission (silsilah) is said toultimately go back to Sheikh Bayazid Taifur Bustami(radiAllahAnhu),whilst the order itself, which uses the Shattari techniques, is abranch of the Tayfuri Khanwada and was reputedly founded by SheikhSirajuddin Abdullah Shattar(RA) (d. 1406 CE), a descendent of SheikhShihabuddin Suhrawardi(radiAllahanhu) Shattar was deputized and giventhe honorific "Shattar" by his teacher Sheikh Muhammad Taifur(radiAllahanhu) in recognition of the austerities he faced in achievingthis station (maqaam).


The book Jawahir-i khams, (The Five Jewels).


Originating in Persia, the order and its teachings were later broughtto India by Sheikh Abdullah Shattar.(ra) According to Idries Shah(RA),"Hazrat Shattar (ra) visited India in the fifteenth century, wanderingfrom one monastery to another, and made known the method. His procedurewas to approach the chief of a Sufi group and say, 'Teach me yourmethod, share it with me. If you will not, I invite you to share mine.'"


Hazrat Shattar's(radiAllahanhu) successor was Shah Wajih ad-Din (ra)(d. 1018 AH / 1609 CE), a "great saint" who wrote many books andfounded an educational institution (madrasa).[6]


One of the order's notable masters was the 16th century Sufi saint andmusician, Sayyid Muhammad Ghawth (ra) (d. 1562/3 CE), who developed theShattari more fully into a "distinctive order"; taught the MughalEmperor Humayun,] and wrote the book Jawahir-i khams, (The FiveJewels). The influence of the Shattari Order grew strong during SayyidMuhammad Ghawth(RA) leadership and spread through South Asia.


Sayyid Muhammad Ghawth(RA) was also a tutor of the Mughal emperorAkbar's favorite musician, Tansen. It is uncertain whether Tansen wastutored in Sufism, in music or in both, but Tansen was familiar withSufism. Sayyid Muhammad Ghawth(RA) tomb in Gwalior is a well-knowntourist attraction, and regarded as an excellent example of MughalArchitecture. Tansen was buried in Ghawth's tomb complex

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Suhrawardiyya is the name of a Sufi order founded by Iranian Sufi Diya al-din Abu 'n-Najib as-Suhrawardi (ra) (1097 – 1168).


He was a murid of Ahmad al-Ghazali(RA), who was a brother of Imam AbuHamid al-Ghazali.c. 545 A.H. he was teaching Shafi'i fiqh atAl-Nizamiyya of Baghdad Academy. His surviving work is called KitabAdab Al-Muridin.


Many Sufis from all over the Islamic world joined the order under thefounder's nephew Hazrat Shihab ad-din Abu Hafs 'Umar(RA) (1145-1234),who was sent as emissary to the court of Khwarezm Shah in Bukhara bythe Khalifa in Baghdad. His son is buried in Tashkent. Later the Orderspread into India through Hazrat Jalaluddin Surkh-Posh Bukhari(RA) andHazrat Baha-ud-din Zakariya(RA).


The principal role in the formation of a conservative ‘new piety’ andin the initiation of urban commercial and vocational groups intomysticism was played by the Suhrawardiyya silsila. Suhrawardiyyaoriginated in Iraq but succeeded only in India to take shape as afraternity with its infrastructure, internal hierarchy of members andcloisters and a single centre in Multan and Uchch. The Suhrawardiyya isa strictly Sunni order, guided by Shafi`i madhab. The Suhrawardiyyatrace their spiritual genealogy to Hazrat Ali ibn Abi Talib(A.S.)through Junayd Baghdadi and al-Ghazali(RDA).


Shaikh Shihab ad-din Abu Hafs Umar al-Suhrawardi(RA), took recourse toactive life, renounced reclusion and excessive fasting, maintainedclose contacts with the authorities, and undertook diplomatic missionsand political settlement of conflicts. His luxurious cloister inBaghdad, with gardens and bath houses, was specially built for him byCaliph an-Nasir, on whose behalf Abu Hafs travelled as an ambassador tothe Ayyubid Sultan Malik al-Adil I of Egypt, to Khwarezm-Shah Muhammadof Bukhara and to Kaiqubad I, the Seljuk ruler of Konya.


Shaikh Abu Hafs Umar al-Suhrawardi(RDA), the author of “Awarifal-Ma’arif”, directed his disciples Hazrat Jalaluddin Surkh-PoshBukhari & Shaikh Baha-ud-din Zakariya of Multan (1182-1262 AD) tomake Multan the center of his activity. Iltutmish appointed him as"Shaikhul Islam" after the invasion of Multan and topple its ruler,Qabacha. During the Mongol invasion he became the peace negotiotorbetween invaders and muslim army.


Another Suharwardi, Hazrat Fakharuddin Iraqi (ra) buried at Konya,Turkey, received formal initiation into the Sufi way under ShaykhBaha'uddin Zakariya (ra), Hazrat Fakharuddin Iraqi (ra) lived in Multanfor 25 years as one of the Suhrawardis, composing poetry. As ShaykhBaha'uddin(RA) was dying, he named Hazrat Fakhruddin 'Iraqi (RA ) to behis successor.


When it became known that Hazrat Fakharuddin Iraqi (ra) had been namedhead of the Suhrawardi Order, some in the order became jealous anddenounced him to the Sultan who sought to have 'Iraqi arrested.


Hazrat Fakharuddin Iraqi (ra) fled the area with a few closecompanions, and they eventually made their way to Makkah and Medina.Later they moved north to Konya in Turkey. This was Konya at the timeof Rumi. 'Iraqi often listened to Rumi teach and recite poetry, andlater attended Rumi's funeral.


Although Hazrat Fakharuddin Iraqi (ra) was nominally the head (inexile) of a large and respected Sufi order, he humbly became thedisciple of another Sufi master—Hazrat Sadruddin Qunawi(RA), who alsolived in Konya at the time. Hazrat Sadruddin Qunawi(RA) was theson-in-law of the recently deceased Sufi philosopher Shaikh Ibn'Arabi(RA). Although less known in the West today Hazrat SadruddinQunawi(RA) was perhaps the pre-eminent Sufi teacher in Konya at thetime, even better known than his neighbor Rumi.


Hazrat Fakharuddin Iraqi (ra) was deeply devoted Hazrat SadruddinQunawi(RA) and to the teachings of Ibn 'Arabi(RA). It was a series ofspeeches Hazrat Sadruddin Qunawi(RA) delivered on the esoteric meaningof Ibn 'Arabi's great works that inspired Hazrat Fakharuddin Iraqi (RA)to compose his own masterpiece of commentary and poetry named theLama'at or Divine Flashes.


When Fakhruddin 'Iraqi died he was buried near Ibn 'Arabi's (RA)tomb.


Baha-ud-din Zakariya’s(RA) successor then was his son Shaikh Sadruddin‘Arif(RA). His disciple, Amir Husayn(RA)., the author of “Zad-al-Musafirin”, wrote several works on the doctrine Wahdat al-Wujud.Shaikh Arif’s(RA). son and caliph, Shaikh Ruknuddin (ra). was highlyrespected by the Delhi Sultans from ‘Alauddin Khilji to Muhammad IbnTughlaq.


After the death of Shaikh Ruknuddin(RA) the Suhrawardiyya silsiladeclined in Multan but became popular in other provinces like Uch,Gujarat, Punjab, Kashmir and even Delhi. Suharawardiyya order of Sufismbecame popular in Bengal (Contemporary Relevance of Sufism, 1993,published by Indian Council for Cultural relations).


It was popularised and revitalized by Hazrat Jalaluddin Surkh-PoshBukhari(RA) known as Makhdum Jahaniyan, the world traveler. He waspuritan and strongly objected the Hindu influences to Muslim social andreligious practices.


Another contemporary mystic who is worthy of mention was ShaikhSharfuddin Yahya Manairi (ra). (d. 1380 AD). He belonged to theFirdausia order, a branch of Suhrawardiyya. He compiled several books,i.e. “Fawaid al-Muridin”, “Irshadat al-Talibin”,”Rahat al-Qulub”, etc.




Owaisiya is the name of a Sufi order founded by Hazrat Owais Qarni (radi Allah anhu)


Hazrat Owais Qarni(radi Allah anhu) was born in the village of "Qaran"in Yemen. River "showor" flowed through the city of Zubaida.


The family was so poor that there was no money to send him to Maktab ora teacher. The miracle here is that Hazrat Rasule Karim (sal lal lahotala alaihi wasalam) became the spiritual guardian of this child andthough they never met, Hazrat Rasullullah (sal lal laho tala alaihiwasalam) guided him at all times - such was their bondage. This is thereason why Rasullullah (sal lal laho tala alaihi wasalam) would oftenlook toward Yemen, and say : "I am getting the beautiful fragranceAllah's blessings in the breeze. It is for Owais Qarni." Hazrat OwaisQarni (radi Allah anhu) could never meet Rasullullah (sal lal laho talaalaihi wasalam), primarily because he used to take care of his sickmother. She would not allow him to go anywhere. After the battle ofUhud, when Hazrat Owais Qarni (radi Allah anhu) came to know that theProphet had lost a few teeth during the encounter, he broke all histeeth one by one till none was left - as he did not know exactly howmany or which ones were lost by the prophet (sal lal laho tala alaihiwasalam). Such was the bondage of divine love between the two men, whonever met each other. Once he went to Madina but failed to meet hismost loved guardian. It is on record that on that day the Prophet (sallal laho tala alaihi wasalam) suddenly left home to say prayers in themosque, leaving hurried instructions that a great saint was coming tovisit him shortly and that it was predestined that they shall nevermeet in this world Hazrat Owais Qarni (radi Allah anhu) knocked theProphet's door minutes after the Prophet had left. When he was toldthat the Prophet had just left for a nearby mosque, he only smiled,cried for a while and then left. Years after the Prophet's demise, onrepeated requests from Khalifa Hazrat Umar (radi Allah anhu), HazratOwais Qarni (radi Allah anhu) visited Madina where his most admired layburied. He asked Umar (radi Allah anhu) to come just outside the borderof Madina to meet him. Umar (radi Allah anhu) did what the great sainthad bid, but asked why he ordered him to meet him outside Madina? OwaisQarni (radi Allah anhu) said, "Omar, how can you walk so close over thesoil under which lay buried the body of Muhammad (sal lal laho talaalaihi wasalam) I cannot even set my foot on the city where he liesburied." Such was the depth of his love for the Prophet (sal lal lahotala alaihi wasalam). At last, only after the passing away of hismother, he could pay respects to Rasullullah's (sal lal laho talaalaihi wasalam) holy grave. Such was pre-ordained for the greatestlover of Allah and his Prophet (sal lal laho tala alaihi wasalam). Butit illustrated the pedestal of mothers. Serving them would takeprecedence over visiting even the Prophet(sal lal laho tala alaihiwasalam).Hazrat Owais Qarni(radi Allah anhu) used to avoid meetingpeople who called on him, observing that the Day of Judgement was nearand he could not afford to waste his time in earthly gossips.Qarnitaught := He who recognises God as a friend makes friendship with noother creature= Consider the Quran like Khidr, thy guide, in the pathand never forget death. Pray regularly and always.= Remember night ismeant for worship not sleep.


The Prophet Salla Allahu 'alayhi wa Sallam told on the day of judgmentthat Allah will create 70,000 angels same as Owaise of Qarni RadiAllahu anhuand when Owaise of Qarni Radi Allahu anhu will come there inbetween them and will proceed to the heaven, no one will recognize himexcept Allah, because in the world he used to worship away from themankind and so he will be kept away from the mankind on the day ofjudgment.


In his last days he met Ali Ibn Taleb alayhis 'salam and participatedin the war of Seffin and was martyred there. There is a group of peoplewho consider themselves as Owaisia. For them there is no need ofteacher and they do not have any source with them like Owaise of QarniRadi Allahu anhu, but they are on the right path of religion due to theGrace of Allah.


His Radi Allahu anhu grave is in a small village of Yemen, which is far away from capital Sana.

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The Mevlevi Order, or the Mevlevilik or Mevleviye a Sufi order foundedin Konya (in present-day Turkey) by the followers of Jalal ad-DinMuhammad Balkhi-Rumi(radiAllah anhu), a 13th century Persian poet,Islamic jurist, and theologian. They are also known as the WhirlingDervishes due to their famous practice of whirling as a form of dhikr(remembrance of God). Dervish is a common term for an initiate of theSufi path; the whirling is part of the formal Sema ceremony and theparticipants are properly known as semazens.[1]


The Mevlevi was founded in 1273 by Rumi's(radiAllah anhu). followersafter his death, particularly by his successor Hüsamettin Çelebi whodecided to build a mausoleum for Mevlâna, and then Mevlâna's son,Sultan Veled Celebi (or Çelebi, Chelebi, meaning "fully initiated"). Hewas an accomplished Sufi mystic with great organizing talents. Hispersonal efforts were continued by his successor Ulu Arif Çelebi.


The Mevlevi believe in performing their dhikr in the form of a "dance"and music ceremony called the Sema, which involves the whirling fromwhich the order acquired its nickname. The Sema represents a mysticaljourney of man's spiritual ascent through mind and love to "Perfect".Turning towards the truth, the follower grows through love, deserts hisego, finds the truth and arrives at the "Perfect". He then returns fromthis spiritual journey as a man who has reached maturity and a greaterperfection, so as to love and to be of service to the whole of creation.


Rumi has said in reference to Sema, "For them it is the Sema of thisworld and the other. Even more for the circle of dancers within theSema Who turn and have in their midst, their own Ka'aba." and what heis saying is that when, like in Mecca you have come closer to God,likewise when you perform Sema you are also closer to God.




The Khalwati Sufi order (or Halveti, as it is known in Turkey) is anIslamic Sufi brotherhood (tariqa). Along with the Naqshbandi, Qadiriand Shadhili orders, it is among the most famous Sufi orders. It wasfounded by Pir Umar Khalwati(rehmatullah alaih) in the city of Herat inmedieval Khorasan (now located in western Afghanistan).


The order spread mostly by wandering Dervishes in vast area, now beingpart of Iran, Iraq, Syria and Turkey. It originally attracted theattention of the Mamluk Sultans of Egypt and Syria who by and largesupported the Sufi orders and gave a great deal of reverence towandering Dervishes. From their centers of worship (so called tekkes)in these areas, the order began to spread to the urban centers of theIslamic world.


The order grew in popularity during Ottoman times and spread from itsorigins in the Middle East to the Balkans (especially in southernGreece,Kosovo and Macedonia, to Egypt (where it was a popular Sufiorder amongst many of the Sheikhs of al-Azhar University),[citationneeded] Sudan and almost all corners of the Ottoman Empire.


The Khalwati order had many tekkes in Istanbul, the most famous beingthe Jerrahi, Ussaki, Sunbuli, Ramazaniyye and Nasuhi. Although the Sufiorders are now abolished in the Republic of Turkey, the above arealmost all now mosques and/or places of visitation by Muslims forprayer.


The Khalwati order however, still remains strong in Egypt where theSufi orders do receive a degree of support from the government. TheKhalwati order also remains strong in the Sudan.


The Nigerian Sheikh Usman Dan Fodio, although a Qadiri, was initiatedinto the Khalwati order along with the Naqshbandi order, and ShaykhAhmed at-Tijani was also originally a Khalwati.[citation needed]


The name of the order is derived from the term "khalwa", which refers to a spiritual retreat.


Ba'Alawi :


The Ba'Alawi Sadah has a Sufi tariqa. It is founded by al-FaqihMuqaddam As-Sayyid Muhammad bin Ali Ba'Alawi al-Husaini(rehmatullahalaih), who died in the year 653 AH (1232 CE). He received his ijazahfrom Abu Madyan(rehmatullah alaih) in Morocco via two of his students.Abu Madyan was a student of Abdul Qadir Jilani (radiAllah anhu), aswell as one of the syaikhs in the Shadhiliya tariqa chain of spiritualtransmitters from the Holy Prophet Muhammad (sal lal laho tala alaihiwasalam).




Hazrat Maulana Fazl-E-Rehman Gujmuradabadi(rehmatullah alaih) was theGaus,Kutub, Imam,Mujaddid of his time and was followed and loved byevry one, He is one of the most repected Auliya Allah in the list ofall. He was the mureed and jansheen Khalifa of Hazrat Arif-E-Haq KhwajaAfaq Sahab (rehmatullah alaih). He was born on 1st Ramzan Mubarak 1208Hijri and died on 21st Rabi ul awwal 1313 Hijri. He use to not drinkmilk until it was magrib for the whole month of ramzan mubarak. He wasso much involved in the love of Allah and our Holy Prophet (SallaAllahu ta'ala 'alayhi wa Sallam) and in the same way our Holy Prophet(Salla Allahu ta'ala 'alayhi wa Sallam) & His Family (AhleBayat)use to love him .When ever he wanted he had the didar(vision) ofholy Prophet (Salla Allahu ta'ala 'alayhi wa Sallam). He had spend hiswhole life teaching the qalities of Islam, Sunnah, Love and Humanity.He dedicated his whole life for the welfare of mankind. He had thekhilafat from Qadri, Chisti, Naqshbandi and Soharwardi Silsila. He alsoshares the blood realtion with all this 4 silsila includingsilsila-e-arabiya. He also took the knowledge of silsila-e-madariyafrom his pir sahab but his main intrest was in silsila-e-naqsbandiya.Many time he was blessed with the vision of Panjatan Pak(alaih salam),Shaba-E-Karam(radiallahu anhu), Gaus-e- Pak (radiallahu anhu) he use tocall him Nana jan, Mujadid Alif Sani(rahmatullah alaih) and many greatpersonalities.


Hazrat Shah Abdul Aziz Dhelvi(rahmatullah alaih) is a grt muhadis ofhis time and has taught hadees shareef to many great personalities like:


Haji Waris Pak,


Mawlana Sayyid Shah Al'e Rasul Qadri Barkati Marahrawi


Sayyad Ahmad Barelwi


Mawlana Fazl-e-Haq Khayrabadi


Mawlana Mahboob Ali Dehlawi


Mufti Sadr al-Din Aazurdah


Mawlana Muhammad Ali


Mawlana Ahmad Ali….. and many more(peace be upon them all)


See what he has said about Hazrat Maulana Shah Fazl-e-Rehman Gujmuradabadi (rahmatullah alaih):


Hazrat Shah Abdul Aziz Dhelvi(rahmatullah alaih) damaad (son inlaw)asked him that what is the use of teaching Maulvi Fazl-E-Rehman fromIsha to Tahajud change the timings. Hazrat Shah Abdul AzizDhelvi(rahmatullah alaih) replied the reason for teaching MaulviFazl-E-Rehman alone is that he is learing directly from thebargah(presence) of our Holy Prophet(sal-lal-laho-tala-alahi-wasalm)and this is the only reason why i have asked you to attain the classesso that you might gain something, I suggest you should learn fromHazrat Maulana Shah Fazl-e-Rehman Gujmuradabadi (rahmatullah alaih). Heis getting the knowledge of Hadees Shraif directly from HolyProphet(sal-lal-laho-tala-alahi-wasalm) what ever he wants he asks ourHoly Prophet(sal-lal-laho-tala-alahi-wasalm) and it is granted to him.


The People of Firangi mehal and many grt shcolar use to say that whoever wants to see the life of Prophet (sal lal laho tala alaihi wasalm)and the sahaba(radiAllah anhu) in todays day must see Hazrat MaulanaShah Fazl-e-Rehman Gujmuradabadi (rahmatullah alaih).





Sarkar Waris Pak (rehmatullah alaih) was a great Sufi saint of india isadmired by peoples of all faiths. Sarkar Waris Pak(rehmatullah alaih)owned the Qadriyya -Razzakiyya Silsila. His genealogy shows that he wasborn in the 26th generation of Hazrat Imam Hussain(alaih salam). Thedate of his birth is disputed varying from 1233 A.H. to 1238 A.H. Theauthor of Maarif Warisya has put the date of his birth as 1234 A.H.corresponding to 1809 of the Christian era. His father, Syed Qurban AliShah(rehmatullah alaih) belonged to a land-lord class and was a man ofconsiderable learning having completed his education in Baghdad.


He accepted millions of people belonging to all faith in to warsisilsila.During that Period Firangi Mahal was the famous religiouscentre for north indian muslims and they too were Qadiri People so itwas obvious for them to have intimacy with Sarkar.Ulemas of FirangiMahal regarded him as Kamilieen .





The Sarwari Qadiri Sufi tariqa was originated by Sultan Bahu(rehmatullah alaih) in the seventeenth century. The first part of itsname, Sawari, derives from the fact that Sultan Bahu claimed to havetaken the oath of allegiance directly from Muhammad(sal lal laho talaalaihi wasalm). The second part, Qadiri, signifies that this order isessentially an offshoot of the Qadiri order, because Sultan Bahu alsoclaimed to have been a disciple of Abd al-Qadir al-Jilani (radiAllahanhu).


The Sarwari Qadiri order is very similar in its over all philosophy tothe Qadiri order, but distinguishes itself in certain points, the mostnotable being Sultan Bahu's stress and extensive reliance on thepractice of 'Tasswar-e-Ism-Zaat' for this disciples. The basic idea ofthis practice is to visualize the Arabic name of God, Allah as havingbeen written on the disciple's heart.




The Zahediyeh Sufi Order was founded by Sheikh Zahed Gilani(rehmatullah alaih) of Lahijan. As a precursor to the Safaviyeh Order,which was yet to culminate in the Safavid Dynasty, the Zahediyeh Orderand its Murshid, Sheikh Zahed Gilani(rehmatullah alaih), reserve adistinct place in the history of Iran


The Turkish Bayrami and Jelveti orders are derived from him.

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