Shaykh Muhammad Tahir Abbasi Naqshbandi alias Sajjan Saeen

Shaykh of shaykhs, Leader of the Naqshbandi Silsilah, King of the Auliya, Hazrat Shaykh Muhammad Tāhir Abbāsī Bakhshī Naqshbandī Mujaddidī, alias Sajjan Sāeen, is the leading shaykh of the Naqshbandi Sufi order in Pakistan. He is an Islamic scholar, Sufi master, religious reformer, author, educator, and spiritual guide for millions of people throughout the world.

Birth and childhood

dargah Allahabad sharif

A grand mosque under construction at the noble dargah Allahabad, near Kandiaro in Sindh

He was born in 1963 in a village called Rahmatpur, near Larkana (now part of Larkana city), in the Sindh province of Pakistan. This noble village was the dargāh of the great Sufi saint of Sindh Hazrat Pīr Mithā, who revived the Sufism and the Naqshbandi tariqat in Sindh in the 20th century. When the news of his birth was brought to the holy presence of Hazrat Pir Mitha, he was highly pleased and uttered the Azān and Iqāmat in the ears of the new-born. Hazrat Pir Mitha himself proposed his name as Muhammad Tāhir which was happily accepted by his parents. His father, Hazrat Allah Bakhsh Abbasi Naqshbandi Mujaddidi was the chief khalifa of Pir Mitha and became the successor to his shaykh after his demise in 1964.

Once Hazrat Sajjan Saeen, then a little kid, was playing, that the noble wife of Hazrat Pir Mitha saw him and said, “one day he will become a lion of Islam”. The prophecy came true and today he is a leading shaykh and preacher of Islam.


Hazrat shaykh started learning his primary education at the noble dargah Faqīrpur, located in district Dadu, Sindh. He was merely seven years old when his father sent him to Hyderabad to learn Qir’at from a leading Qārī of that time Maulana Qari Muhammad Tufail Naqshbandi.

He started the Islamic education curriculum Dars-i Nizāmī at the noble dargāh Allāhābād, where he now resides. For learning some of the higher courses in Dars-i Nizāmī, he went to Al-Markaz Qādiriyā Karachi, where he studied from some of the finest scholars such as Maulana Muntakhib al-Haqq al-Qādri, Allama Yahya Siddiqi, Maulana Saeed al-Rahman and others. Later he did masters in Islamic studies from Sindh University with first position. Continue reading

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Hadith 01 from the Chihil Kalima of Jami

Hadith 01 from Chihil Kalimā (Forty Hadiths) of Mawlānā Abdur-Rahmān Jāmi Naqshbandi (d. 896/1492) radiyAllāhu ‘Anhu

”لَا يُؤْمِنُ أَحَدُكُمْ حَتَّى يُحِبَّ لِأَخِيْهِ مَا يُحِبُّ لِنَفْسِهٖ“.

“None of you is a [true] believer until he likes for his brother what he likes for himself.”

هر كسي را لقب مكن مؤمن
گرچه از سعي جان و دل كاهد

تا نخواهد برادرِ خود را
آنچه از بهر خويشتن خواهد

“Do not give the title of “believer” to anyone, even if he strives by heart and soul.

Until he wishes for his brother, whatever he wishes for himself.”

Continue reading

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Urdu poetry of Shaikh Abdul Ahad Wahdat alias Shah Gul

Hadrat Shaikh Abdul Ahad Wahdat Fārūqī Sirhindī quddisa sirruh alias Shah Gul (1050-1126H / 1640-1714) was grandson of Imām Rabbānī Mujaddid Alf-e Sānī Shaikh Ahmad Sirhindī quddisa sirruh. He was a wonderful poet of Persian, and an author of many books. Apart from them, being a direct grandson of Imam Rabbani, he was a Sufi mater of the highest status and a great saint.

Apart from his Persian poetry, he sometimes wrote poetry in old Urdu. A single Urdu poem has been discovered that is attributed to him. Here I write it down for the benefit of all Urdu-speaking people who love the Naqshbandi Awliyā. May Allah shower their blessings over the whole world. Continue reading

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Rabita – Connection with the shaykh

The practice of rābitā is one of the essential methods of spiritual learning in the Naqshbandi Order. Rābitā translates to connection or bonding with the spiritual guide, the shaykh or the Sufi master, from whom one learns the Naqshbandi tarīqah (methodology).

Here I will strive to collect the teachings and statements of the Masters of Wisdom (Khwājagān) of the Naqshbandi Order regarding this basic method of the Order.

Following is letter 187, from the first volume of Maktūbāt Imām Rabbānī Mujaddid Alf-i Sānī Shaykh Ahmad Sirhindī, quddisa sirruh. It was sent to Khwājā Muhammad Ashraf Kābulī, describing that the method of connection (rābitā) is the nearest in the methods of achieving the real goal, and describing that rābitā is more benefiting to a disciple than Zikr (remembrance of God).

“The writing (letter) that you had written to the friends, passed before the eyes and made (me) informed about the mentioned affairs. Be it known that the disciple’s attaining connection (husūl-i rābitā) with the shaykh, free from affectation and pretence, betokens perfect harmony between the shaykh and the disciple, and is a means towards imparting and receiving benefit. And none of the ways is nearer than the way of connection in attaining Arrival to Allah [Wusūl Ila Allah]. Let us see who is the fortunate one [they] bless with this honor. Hazrat Khwājā Ahrār quddisa sirruh writes in Fiqarāt:

سايه رهبر به است از ذکر حق

“The shade of the Guide (Sufi master) is better than the remembrance of God.”

Calling it “better” is with regards to the gains that accrue, as the shadow of the guide is more benefiting than the disciple’s [own work of] remembrance. And this is so because the disciple has not yet attained perfect harmony with the Remembered (the God) to benefit fully through remembrance. And the peace [be there] first and last.”

[Letter 187, volume I, Maktūbāt Imām Rabbānī, adapted from the English translation by Sheykh Muhammad Wajihuddin]

Khwāja Abdu’llāh Isfahānī was one of the disciples of Khwāja Alā ad-Dīn Attār quddisa sirruh. He wrote a treatise on the Naqshbandi Order, in which he writes about the practice of rābitā in following words: Continue reading

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Women Sufi masters in the Naqshbandi Order

The great masters of the Naqshbandi Mujaddidi tariqah have not only blessed and authorized men to become masters of spirituality, they also taught this noble path to women, and often some of them were appointed as deputies, charged to teach the sacred path to women (and rarely, to men as well). Here are a few examples from authentic biographical sources.

Hazrat Bībī Daulat

She was authorized to teach the Naqshbandi tariqah to women by the great master Hazrat Khwājā Bāqī Billāh quddisa sirruh (971-1012 AH). [Zubdat al-Maqāmāt]

Hazrat Ajībā Khānum

She was wife of the great Islamic scholar and Sufi master of the Naqshbandi Order Hazrat Qādī Sanā-Allāh Pānīpatī. He is author of multiple books including Tafsīr al-Mazharī.

She was authorized by her shaykh Hazrat Mirzā Mazhar Jān-e-Jānān quddisa sirruh (1111-1195 AH) to teach the Naqshbandi Sufi method to the women seekers. Her husband was one of the major deputies of Mirzā Mazhar, as was her son Maulānā Ahmad-Allāh.

She had progressed to the higher stages of wilāyah (sainthood) such as Fanā (annihilation) and Baqā (permanence). Her shaykh Mirzā Mazhar wrote in a letter to her:

If women have the wish, and they ask for Tawajjuh from you, then it is permitted by me. It is highly hoped from the Masters [of the Naqshbandi tariqah] that it will be effective.

[Maqāmāt-i Mazharī, by Shāh Ghulām Alī Dehlavī]

Hazrat Bībī Sāhibā (d. 1218 AH)

Hazrat Shāh SafiyAllāh Sirhindī (1156-1212 AH) quddisa sirruh was one of the greatest shaykhs of the Mujaddidi tariqah among the descendants of Imam Rabbani Shaykh Ahmed Sirhindi raziyAllahu anhu. He is known to be a Qayyūm of this tariqah, the highest post of sainthood in the Mujaddidi path. He authorized his niece, who was often called Bībī Sāhibā, to teach the Naqshbandi path to women as well as men. He also wrote a khilāfat-nāmā (a certificate of authorization in tarīqāh) for her, and appointed her as his deputy in the Naqshbandi-Mujaddidi Sufi path. In that certificate, he also mentioned that she had reached the highest stages of wilāyah (sainthood) such as Wilāyat al-Kubrā (the major sainthood), Kamālāt al-Risālah (excellences of prophetship) and others, which are very rare and exalted spiritual stages, only taught in the Mujaddidi way.

She was the mother of Khwājā Fazl-Allāh Naqshbandī, author of Umdat al-Maqāmāt. Her father was Sayyid Atā-Allāh Shāh Bukhārī. She passed away in 1218 AH.

[Umdat al-Maqāmāt]


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Khwaja Yousuf Hamadani (440-535 AH)

Hazrat Abū Ya’qūb Khwājā Yūsuf al-Hamadānī quddisa sirruh (440-535 AH) was an exalted shaykh of this noble path, from whom many of the well-known Sufi masters benefited. His deputies founded the Naqshbandiyyah, Yasaviyyah and Bektāshiyyah tariqahs, and founders of the Qadri and Chishti orders also benefited from his company.

He was born in 440 AH (1048) at Būzanjird, near Hamadān (present-day Iran). He received traditional education in Islamic sciences such as jurisprudence, Hadith, Tafsir and philosophy. He was a follower of the great Imam Abū Hanīfā. Later he was trained in the Sufi path by Khwājā Abū Alī Fārmadī, who is also known to be the Sufi master of Imam Ghazali.

Among his deputies are the following:

  1. Khwājā Abdullāh Barqī (d. 555 AH)
  2. Khwājā Hasan ibn Husain al-Andāqī (462-552 AH)
  3. Khwājā Ahmad al-Yasavī (d. 562 AH), founder of the Yasaviyyah Sufi Order
  4. Khwājā Abd al-Khāliq al-Ghujdawānī, founder of the Naqshbandiyyah Sufi method

He passed away during a journey from Herāt to Merv, in a small town called Bāmiyīn. He was buried there, but later his noble body was reburied in Merv, where his tomb still stands. His exact date of death is not known. He passed away in either Rajab or Rabī al-Awwal, in the year 535 AH (1140) at the age of ninety.

He was the keeper of the staff and turban of Sayyidinā Salmān al-Fārsī raziyAllāhu anhu.

Relevant Books

  1. Rashahāt Ain al-Hayāt
  2. Nafahāt al-Uns, by Mawlānā Jāmī
  3. Manāzil al-Sā’irīn, attributed to Khwājā Yūsuf al-Hamadānī
  4. Manāzil al-Sālikīn, attributed to Khwājā Yūsuf al-Hamadānī
  5. Maqāmāt-i Yūsuf-i Hamadānī, attributed to Khwājā Abd al-Khāliq al-Ghujdawānī


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The Twelve Imams and the Naqshbandi saints

The Twelve Imams of Ahl al-Bayt, also called the Silsilat-uz-Zahab (the golden chain), are the great Imams of Islam and Sufism from the Ahl al-Bayt  (household) of the Holy Prophet Sayyidina Muhammad sallAllahu alaihi wasallam.

Though commonly claimed by Shia, they all were anti-Shia and are regarded Imams of Sufism by many great Sufi masters, who consider them the sources of divine inspiration (fayd) that reaches the Awliya (saints) of Allah.

1. Amīr al-Mu’mineen Imām Alī bin Abī Tālib, alaihi-issalām

The forth caliph of Islam after the Prophet s.a.w, the commander of the believers, the leader of the Arabs, cousin of the Prophet sallAllahu alaihi wasallam.

He is the master (Maulā ) of every believer, as declared by the Prophet, peace be upon him.

He said, the greatest among this Ummah is Abu Bakr then Umar then a third person. His son Muhammad Ibn Hanfia asked him “then you”, meaning the third person. He said no, I am but a humble servant. This Hadith has been narrated by more than seventy persons.

He is the founder of Sufism and the initiator of all Sufi paths. He is the emperor of the spiritual world. All the awliya get their wilayah (sainthood) from him. He is the helper of believers in times of need.

According to the famous Hadith, he is the door to the city of knowledge.

Hazrat Shah Naqshband, who was a true lover of Ahl al-Bayt, says:

یا رب بعلی ابن ابی طالب و آل
آں شیر خداوند جہاں جل جلال

کاندر سہ محل رسی بفریاد ھمہ
اندر دم نزع و قبر و ھنگام سوال

“O Lord! By the sake of Ali Ibn Abi Talib and his family!
That lion of the Almighty God of the universe,
Come to my rescue in the three situations,
In the moment of death, and in the grave, and during the Questioning [Sawaal].”

In another verse, Shah Naqshband requests Sayyidina Ali in the following beautiful words:

اے شیرِ خدا امیر حیدر فتحے
وے قلعہ کشائے در خیبر فتحے

در ھائے امید بر رخم بستہ شدہ
اے صاحبِ ذوالفقار و قمبر فتحے

“O lion of God! O lord Haider the Opener!
And O castle-opener and the door opener of Khyber!
The doors of hope have been closed unto me,
O master of Zulfiqar (the sword) and Qambar (the slave), the Opener!”

2. Amīr al-Mu’mineen Imām Hasan bin Alī bin Abī Tālib, alaihi-issalām

His kunya was Abu Muhammad. He was the fifth caliph of Islam, and one of the five Khulafa ar-Rāshidoon (the guided caliphs) of Islam.

From his progeny are some of the greatest personalities of Islam, such as the following:

  • Shaykh Abdul Qadir Jilani, Baghdad
  • Sayyid Ali bin Usman al-Hujweri (Data Ganj Bakhsh), Lahore

Hazrat Shah Naqshband shows his extreme love for the great Imam in the following words:

یا رب برسالت رسول الثقلینیا رب بخزا کنندۂ بدر و حنین

عصیانِ مرا دو حصہ کن در عرصات
نیمے بحسن بخش و نیمے بحسین

“O Lord! By the sake of the prophethood of Prophet of all the worlds!
O Lord! By the sake of the victorious leader of Badr and Hunain!
Divide my sins in two halves on the day of Judgement,
Forgive half by the sake of Hasan and other half by the sake of Hussain!”


3. Imām Hussain bin Alī bin Abī Tālib, alaihi-issalām

His kunya was Abu Abdullah. He was born in 4 AH, and was martyred in the most cruel way in Karbala (Iraq).

4. Imām Alī Zain al-Ābideen bin Hussain, alaihi-issalām

He was the only son of Imam Hussain who survived the massacre of Karbala. His name is Ali and titles are Sajjād and Zain al-Abideen. Many Sunni scholars consider him greatest among the Tabi’een due to his noble ancestry. He passed away on Monday 12 Muharram.

Sons: Imam Muhammad al-Baqir, Imam Zaid bin Ali, Umar bin Ali

5. Imām Muhammad al-Bāqir bin Zain al-Ābideen, alaihi-issalām

The great Imam, the leader of Sufis and saints, Imam Muhammad bin Ali bin Hussain was known as al-Baqir. He used to spend whole nights in praying and crying. Hazrat Ali Hujweri reports in Kashf al-Mahjoob that someone asked him why do you cry so much? He said, when Prophet Yaqoob lost his one son, he cried so much that he lost his eyesight. I have lost 18 of my parental family members in Karbala along with al-Hussain. Why shouldn’t I cry and weep?

6. Imām Ja’far as-Sādiq bin Muhammad al-Bāqir, alaihi-issalām

He was born in Madinah in 80 AH and passed away in Madinah on 15 Rajab 148 AH, and is buried in Jannat al-Baqi in Madinah. He was the teacher of the greatest Imams of Ahl as-Sunnah including Imam Abu Hanifa and Imam Malik, and the famous Muslim scientist Jābir Ibn Hayyān. He was the spiritual guide of the greatest Sufis like Bāyazīd al-Bastami and Imam Sufyan al-Thori. In fact, every Sufi order establishes its connection to him, specially he is the Imam of the Naqshbandi Sufi order. Continue reading

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SHAH NAQSHBAND Adapted from al-Khani’s al-Bahja al-Saniyya

[Written by Shaykh Gibril Fouad Haddad]

Some qualities of the Way’s Imaam, the Rescue (ghawth) of creation (in his age), the Godly Scholar, Temple of The Eternally Besought (Samad), Allah’s Argument over Gnostics and His Gift to the worlds, the reviver of the Master of Prophets’ Sunnah, refuge of the poor and needy (to Allah), source of the Siddeeqi secrets (pertaining to Abu Bakr al Siddeeq Radia’l Laahu `Anhu), center of Bistaami sciences, whose beginning is the end and whose end has no limit, Bahaa’u l-Haqq Wa’l Haqeeqah Wa’d Deen[1], known as Shaah Naqsh Band, al Shaikh Muhammad al ‘Uwaysi al Bukhaari, may Allah Sanctify his innermost (soul) and Pour upon us and those treading (the Way) his spiritual abundance (fayd) and righteousness.

(Summarizing) from “Al Rashahaat”[2]: His birth was in Muharram of the year 718 (Hijri) in the age of Khaajah `Ali al Raamitani, may Allah’s Mercy and Good-Pleasure be upon him, viewing that Khaajah `Ali’s decease was in the months of the year 721 (Hijri). His birth and decease was in Qasru’l `Aarifeen, a village one league (3 1/4 miles) away from Bukhaara. The traces of wilaayah[3] and the lights of karaamah[4] were apparent on his forehead since his childhood. His mother was reported to have said:

“My son Bahaa’u d-Deen said, and he was four years old, {This cow will give birth to a calf, and its forehead will be white}, and after some months the cow gave birth as he said.”

The Khaajah (Bahaa’u d-Deen) was among the accepted circle of Khaajah Muhammad al Baaba Sammaasi as previously mentioned (in “Al Rashahaat”), teaching of the manners of the Way to him was externally by al Ameer Kilaal but in reality he was ‘Uwaysi[5], taught by the spirituality of Khaajah `Abdu’l Khaaliq al Ghujdawaani. And know that from the age of Khaajah Mahmood al Injeeri al Faghnawi quddisa sirruh till the age of al Ameer Kilaal quddisa sirruh, they used to gather for zhikr vocally (i.e. audible, not internal zhikr). When Khaajah Naqsh Band came, he quit the loud zhikr and chose the secret one because he was ordered by the spirituality of Khaajah `Abdu’l Khaaliq al Ghujdawaani to act according to `azeemah (firmness in religion) and avoid the rukhsah. So he avoided vocal zhikr to the point of going out from Ameer Kilaal’s session during the circle’s gathering for zhikr. This used to weigh heavy on his companions who would get jealous of him, but the Khaajah would not pay attention to them nor attempt to fix their (troubled) minds, yet he would not falter the least bit in serving or respecting the Ameer, and was submissive and compliant to his orders. As for the Ameer, he was attentive to him, his attention increasing daily. So (one day) several of his companions entered his seclusion and, out of envy, attributed some shortcoming to him (Khaajah Bahaa’u d-Deen). Al Ameer Kilaal answered nothing until his minor and eminent companions (about five hundred persons, as mentioned in “Al Rashahaat”) gathered one day to build a masjid. After finishing the building work they all gathered by the Ameer. He then turned toward those who had bad opinions of Khaajah Bahaa’u d-Deen and used to attribute shortcoming to him in the Ameer’s (presence) and told them:

“You think this and this about Khaajah Bahaa’u d-Deen. All this thinking is erroneous and incorrect: Allah Ta`aala Has Accepted him but you did not know it, and my care and attention are (but) subsequent to His Acceptance, Most Eminent (is He).”

After these words, he asked for Khaajah Bahaa’u d-Deen who was carrying brick for the building. When he came he turned to him and said:

“My son, I have performed the will of Khaajah Muhammad Baaba al Sammaasi concerning you,”

he pointed to his breasts and said:

“My breasts have dried in bringing you up, but your aptitude is high and strong. So I have permitted you to go in the Kingdom: If you find shaikhs, ask them (spiritual education) according to your aptitude.”

Khaajah Naqsh Band said, may Allah Ta`aala’s Mercy be upon him:

“These words from the Ameer were the cause for my trial (for, was I in the normal relationship of following to my shaikh, I would have been farther from trial and nearer to safety[6]).”

Then the Khaajah accompanied Mawlaana `Aarif for seven years, then Qatham Shaikh, then Khaleel Ataa for twelve years. Then he traveled twice to Hijaaz[7], accompanied by Khaajah Muhammad Paarsa in the second journey. When they arrived to Khuraasaan, he sent Khaajah Muhammad Paarsa with the rest of his companions via Baaward to Naysaabur and headed toward Haraah to meet Mawlaana Zaynu’d Deen Abu Bakr al Taaybaadi and accompanied him for three days in Taaybaad. Then he headed toward Hijaaz (for Hajj), rejoined his companions in Naysaabur, settled a while in Maru after returning from Hajj, then came to Bukhaara and lived there the rest of his life. In his death bed Ameer Kilaal directed all his companions to follow Khaajah Naqsh Band may Allah Ta`aala Have Mercy on him. They told him:

“Khaajah Naqsh Band does not mention (Allah) by the vocal zhikr, so how can we follow him!”

He said:

“there is wisdom in all that Allah Ta`aala Gave him, so do not disobey him.”

Al Shaikh Ahmad Ibn `Illaan said in his “Maqaamaat”:

“Hadrat Khaajah `Alaa’u d-Deen al `Attaar quddisa sirruh reported that the Khaajah (Naqsh Band) used to say:

“Among Allah Ta`aala’s special care of me is that I was honored in my childhood days with the (attentive and blessed) “look” of Hadrat the great Shaikh Khaajah Baaba Sammaasi, may Allah Sanctify his soul, and that he accepted me to be a “son” of his.”

And he reported from Hadrat al Khaajah’s grand father that: < When three days passed after the birth of my (grand) son Bahaa’u d-Deen, Hadrat Khaajah Baaba al Sammaasi quddisa sirruh arrived with a group of his companions to the Palace of Hindawaan. I had a complete loving and iraadah (“will” – to follow -) for his Eminence, and those who loved him where very numerous in that place. It crossed my mind to take this son of mine to him, so I placed on his chest some nazhr (dedication to Allah) and took him with total supplication and humility, upon which he said, may Allah Be Well-Pleased with him

“this is my son, and I have accepted him,”

then he turned his face toward the companions and said to Hadrat al Sayyid Kilaal quddisa sirruh, who was in that session:

“How many a time when I reached this place did I tell you that this fragrance has increased, and it is as if that child has been born, for the fragrance is coming stronger; this child is that person, and I hope he will be (an object of) following to the world.”


It was also related from Hadrat Khaajah `Alaa’u d-Deen … that during the “administration” of Hadrat al Khaajah (Bahaa’u d-Deen) quddisa sirruh, one of Hadrat al Khaajah Muhammad Baaba Sammaasi’s companions was once in the Hindawaan Palace and used to say that before the birth of Hadrat al Khaajah Bahaa’u d-Deen quddisa sirruh, Hadrat al Khaajah Baaba used to come often to the Hindawaan Palace and mention in his company’s sessions that Qasru’l Hindawaan (the Hindawaan Palace) would soon become Qasru’l `Aarifeen (The Palace of Gnostics), and praise be to Allah, Hadrat al Khaajah Baaba’s blessed (intuitive) breath has appeared in this age.

And they related that Khaajah `Alaa’u d-Deen quddisa sirruh quoted Hadrat al Khaajah (Bahaa’u d-Deen) quddisa sirruh[8]:

< I was eighteen years old or more, and my grand father, Mercy be upon him, … sent me to Hadrat the great shaikh Khaajah Baaba Sammaasi in Sammaas upon his request. I reached this noble spot and got the honor of meeting him. I stayed in his company and by his barakah, when sunset arrived I had already found in myself complete supplication and humility (to Allah). I woke up at the end of the night, performed wudu’, and entered that masjid where his group was. I prayed two rak`ahs, kept my head during the prostration and supplicated and implore a lot. It passed over my tongue then

“my Lord, give me the strength of bearing affliction and of bearing the test of loving ones.”

So when I got in the morning by Hadrat al Khaajah Baaba quddisa sirruh, he turned toward me (after the morning prayer), informed my by scrutiny what occurred from me and told me

“My son, you must say during supplication “My Lord, whatever has Your Good-Pleasure, Give it to this weak subject”. For Allah’s Good-Pleasure is that His subject not to be in affliction; and if by His wisdom He sends affliction to His beloved one, He then Gives him the strength to bear it, and Acquaints him with His Wisdom therein. So the subject should not choose affliction as it is against good manners.”

After that, the (dining) sheet was placed, and when they ate he gave me a loaf therefrom which I internally resisted taking, so he told me

“take it, for it will be of use to you.”

So I took that loaf and went with his procession in the road of Qasru’l `Aarifeen. In that road I was walking behind his donkey in complete sincerity (to Allah), but sometimes (my) thought would go according to the whims of the senses, and each time this dissipation would occur to me, he would turn to me and tell me:

the thought must be guarded.

From witnessing theses states, I was achieving complete certainty, and my loving was increasing for his eminence. In that road, we reached a place where there lived one among those attached to the Khaajah and went to his house. He met him with complete cheerfulness, supplication and humility, but when Hadrat al Khaajah Baaba entered the house, the person got disturbed, so the Khaajah said:

What’s the reality? speak the truth.

This loving person said:

The reality is that I have milk available but have no bread.

The Khaajah turned to me and said:

Get (us) this loaf, it has finally been of use.

To and fro, I used to witness this and similar (happenings), and my love and belief in him increased, quddisa sirruh. > Continue reading

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Imam Ja’far as-Sadiq (80-148 AH)

Hazrat Sayyidinā Imām Ja’far as-Sādiq raziyallahu anhu (80-148 AH) was the sixth Imam of the twelve Imams of Ahl al-Bayt and one of the greatest Tābi’een. He was the heir to the throne of sainthood of his grandfather Imam Ali, and also the inheritor of the spiritual empire of his maternal grandfather Sayyidina Abū Bakr as-Siddīq.

He was the son and successor of Imam Muhammad al-Bāqir, who was son of Imam Zain al-Ābideen, son of Imam Hussain, son of Imam Alī al-Murtazā, may Allah be pleased with them all. His mother was Sayyida Umm Farwā Fātimā bint Imam Qāsim bin Muhammad. His maternal grandfather was Imam Qāsim bin Muhammad bin Abū Bakr, the grandson of Sayyidina Abū Bakr as-Siddīq raziyallahu anhum. His maternal grandmother was Asmā bint Abdur-Rahmān bin Abū Bakr, also a granddaughter of Sayyidina Abū Bakr. Thus he is reported to have said that “I was born by Abu Bakr twice”, referring to his maternal grandparents who were cousins and grandchildren of Sayyidina Abu Bakr. Imam Rabbani Shaykh Ahmed Sirhindi says in his Maktūbat that this may also refer to the fact that he was born in the noble family of Abū Bakr both physically and spiritually, as he received the spiritual secret of Sayyidina Abū Bakr as-Siddīq from his grandfather Imam Qāsim bin Muhammad.

Geneology of Imam Ja'far as-Sādiq raziyallahu anhu

Geneology of Imam Ja’far as-Sādiq raziyallahu anhu

He was born in 80 AH. His exact date of birth is differed upon, with Imam Bukhari reporting that he was born on 17th Rabi al-Awwal (23/24 May 699), some others reporting 8th Ramadān (5/6 November).Imam Jafar arabic

He remained under training of his grandfather Imam Zain al-Abideen for 14 years, under his father’s training for 34 years, and under his maternal grandfather’s training for 27 years. He also met some of the Sahaba who were living at that time, and received spiritual secrets from them. Thus he is considered one of the greatest Tābi’een.

Imam Rabbani writes about this pole of spirituality in his Maktūbat (letters) as follows: Continue reading

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Hazrat Khwaja Muhammad Baqi Billah Naqshbandi (971-1012 AH)

Hazrat Khwājā Muhammad Bāqī Billāh Berang Naqshbandī quddisa sirruhū (971-1012 AH) was a great Sufi master of the Naqshbandi-Ahrāri Sufi order, who brought the Naqshbandi order from Central Asia to India.

He was born in Kabul on 5 Zul-Hijjah 971/972 AH. He received the spiritual training from Hazrat Khwājā Muhammad Amkanagi. He later traveled to India and settled in Delhi. Among his khulafa is the sun of spirituality and the founder of the Mujaddidi order, Imam Rabbani Shaykh Ahmed Sirhindi Faruqi raziyallahu anhu.

He passed away on Saturday 25 Jamādā as-Sānī 1012 AH (29 November 1603) before sunset. His final resting place is a Sufi shrine in Delhi, visited by thousands of his followers and lovers.

Among his famous khulafa are the following:

  1. Imam Rabbani Mujaddid Alf-e Sani Shaykh Ahmed Sirhindi Faruqi
  2. Shaykh Tājuddīn Sanbhalī (d. 22 Rabi al-Awwal 1052 AH)
  3. Khwājā Hasāmuddīn Ahmed (d. Safar 1043 AH)
  4. Shaykh Ilāh Dād (d. Ramadān 1049 AH)
  5. Bibi Daulat, wife of one of his murids. She was given permission to teach the Naqshbandi Zikr to the women. Continue reading
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Hazrat Khwaja Abul Hasan Kharaqani (352-425 H)

Hazrat Sayyidinā Alī bin Ahmad Khwājā Abul Hasan Kharaqānī quddis sirruhū (352-425 AH) was one of the greatest Sufi masters ever born. He was a spiritual student of Sultān al-Ārifīn Khwājā Bāyazīd Bastāmī, though he was born in 325 AH (963 CE), 64 years after the death of Sayyidinā Bastāmī (d. 261 AH).

Shrine of Hazrat Abul Hasan Kharaqani

Shrine of Hazrat Abul Hasan Kharaqani

Numerous Sufi masters benefited from him, and two of his khulafā (deputies) are the following:

  1. Khwājā Abū Alī Fārmadī (d. 477 AH / 1084 CE)
  2. Khwājā Abdullāh Ansārī (d. 481 AH / 1088 CE)

Khwājā Abdullāh Ansārī used to say

“In the science of Hadīth and Shariā, I have many teachers, but my master in Tasawwuf and Haqīqah is Shaykh Abul Hasan Kharaqānī. If I had not visited him, how would I have learned the Reality?”

Shaykh Kharaqānī had written this on the door of his khānaqāh:

Whoever comes to this house, feed him and do not question him about his faith. For whoever is given life by Allah, deserves to eat from the table of Abul Hasan.

This great luminary Sufi master passed away on 10th Muharram 425 AH (5/6 December 1033 CE). His holy shrine and final resting place is located in Kharaqān situated in Semnan province, Iran.

He had few sons, two of whom were named Hasan and Ahmad. Continue reading

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