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. Continue reading

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Mawlana Qitar Kasighari Naqshbandi Mujaddidi (d.1300 AH)

Hadhrat Mawlānā Shaykh Mullā Qitār Kasīgharī Naqshbandī Mujaddidī quddisa sirruhū (may his secret be sanctified) was a great scholar and a master of the Naqshbandī Mujaddidī order.

Name in Arabic: حضرۃ الشيخ العلامة ملا قطار الفقيه الكسيغري ال‏أفغاني النقشبندي المجددي الحنفي قدس سره

Initially, he swore allegiance in the Chishtī order to the great Sufi saint Hadhrat Khwāja Muhammad Sulaimān Taunsavī quddisa sirruhū (1184-1267 AH). He remained in the service of his master for a few years. Once, he saw in a dream the great shaykh Hadhrat Hajī Dost Muhammad Qandahārī quddisa sirruhū, and saw that a great light is emerging from the chest of Shaykh Qandahārī, and people from many places are lighting their candles from that light. While in the dream, he also lighted his candle from that light, as guided by his grandfather.

After seeing this beautiful dream, he came to the service of Hadhrat Hajī Dost Muhammad Qandahārī Naqshbandī (1216-1284 AH) and became his disciple. Shaykh Qandahārī was a deputy of Hadhrat Shāh Ahmad Sa’īd Mujaddidī (1217-1277 AH), who was a deputy of Hadhrat Shāh Ghulām Alī Dihlawī (1156-1240 AH). After completing the Spiritual Path, his shaykh awarded him deputyship and ordered him to teach the Path to the seekers. Thus, he engaged himself in training the spiritual seekers and benefited thousands of people from the Afghan and Punjab areas.

When his master Shaykh Qandahārī passed away in 1284 AH, he associated himself with his master’s chief deputy Hadhrat Shaykh Muhammad Usmān Dāmānī (1244-1314 AH) and received spiritual blessings for many years.

He was originally from Kasī-Ghar (or Kesai Ghar), Pashto name for the Sulaiman Mountains (Koh-e-Sulaimān), which lie in northern Baluchistan and southeastern Afghanistan.

He traveled for Hajj pilgrimage at least twice in his life. In the first journey, the Turks living in the Haramain were attracted to him for his connection to the same Sufi order as that of Mawlānā Khālid Baghdādī (1193-1242 AH), the famous saint who propagated this order in Iraq and Turkey.

In his second journey for Hajj, some Turkish people invited him to visit Istanbul. After completing the Hajj rituals, he visited Istanbul along with his family, and lived there for about four months, after which he returned to the holy Hijāz and then back to his hometown.

Among his miracles is the one reported by his nephew Hājī Ghulām Nabī, who says that one day my uncle went out to a nearby hill and mediated there alone. After a while, I went to see him and I saw that many wild animals and birds are sitting with him, and he is patting over their backs gently. When I reached there, they all ran away. My uncle asked me not to tell this miracle to anyone during his lifetime.

He had dignified spiritual and moral qualities. One day, a guest arrived and he had nothing at home to present to his guest. He loaned one rupee from someone and bought a sheep that he slaughtered and presented the food to his guest. After some days, the lender came to retrieve his money, while he still did not have any cash. In return, he gave him a large amount of wheat grain that was stored in his home.

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A letter on preparing for death: by Imam Ghazali

This is an English translation of a treatise called Risalah Sharh as-Sadr written by the great Imam Hujjat al-Islam Abu Hamid Muhammad ibn Muhammad al-Ghazali (d. 505 AH). Although published as a book, it was actually a letter written to someone.

Translated by Shazia Ahmad

Introduction by the Translator

I came across Risalat Sharh as-Sadr at the Dar as-Salaam Bookstore in Cairo a few months ago. It was a tiny booklet hidden away on a corner shelf, tucked in-between much larger volumes, as if it was patiently waiting to be discovered. It drew my attention because it was a small work written by the esteemed Imam Al-Ghazali, rahimahullah (may Allah have mercy on him), author of the magisterial Ihya Ulum ad-Din (Revival of the Religious Sciences), spiritual master and scholar, and the individual who has been historically credited with merging the outward and inner sciences of Islamic law.

Due to its brevity I assumed that the booklet was an excerpt taken from one of Imam Al-Ghazali’s more substantial works. With further study, however, I came to see that it was in fact an independent text, and was actually a short letter of advice and wisdom on preparing for death. The letter was written in a concise and almost simplistic style, though the message imparted was one of great spiritual depths. I found it very appealing, and thought almost immediately that it would be a beautiful work to translate.

I have attempted to do so in the following pages, and I hope that the author’s wisdom and eloquence has penetrated through the transformation from Arabic to English. I ask Allah Most High to accept this effort from me, and I seek His forgiveness for any mistakes I may have made in writing it.

The phrase sharh as-sadr is a common Arabic expression used to refer to a spiritual expansion of the heart or chest that gives rise to inner enlightenment, tranquility, and relief from anxiety and worry. It is a phrase that is used in a number of places in the Quran. When going to face the Pharoah and convey to him the message of Islam, the noble prophet Musa (alayhis salaam) prayed to Allah, “My Lord, expand for me my chest, ease my task for me, and remove the impediment from my speech so that they may understand what I say.” (Taha, v. 25-28) In reminding the Prophet (salAllahu alayhi wa salam) of the great blessings He had bestowed upon him, Allah says, “Have we not expanded for you your chest?” (Al-Inshirah, v.1) Imam As-Sabouni says in explanation of this verse:

“His (salAllahu alayhi wa salam) chest was expanded with true guidance, faith, and the light of the Quran. Ibn Kathir states that [the phrase sharh as-sadr means] ‘We have filled your chest with light and made it expansive and unconfined.’ And just as Allah has made the Prophet’s (salAllahu alayhi wa salam) chest expansive, He has made His Shar’ (Law) generous, tolerant, easy, and without difficulty or narrowness.” (Safwat at-Tafaseer, pp. 553-554).

Imam Al-Ghazali entitled his letter Sharh as-Sadr because properly preparing for death is a means of attaining that spiritual expansion, illumination, and comfort. May Allah make us among those who experience that state, and who ready and beautify themselves properly for the journey to His Divine Presence, Ameen.


May 2008

Cairo, Egypt Continue reading

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Six letters of Shaykh Abd al-Qadir Jilani in English

Following are six of the letters of the greatest Islamic saint Sayyidinā Shaykh Abd al-Qādir Jīlānī Baghdādī quddisa sirruhū.

These are translated from an Arabic translation into English by Muhtar Holland and are freely available on the Al-Baz Publishing website as an excerpt of the full translation of Fifteen Letters.

Shaykh Abd al-Qādir Jīlānī’s seventeen letters, written in Persian, have been collected and published many times. However, the Arabic translator had access to only fifteen of them, so he called them Khamsah Ashara Maktūban (Fifteen Letters). Muhtar Holland has kindly translated these for the benefit of English readers, for which we must be grateful to him.

Now follow the six selected letters, numbered 1, 5, 6, 9, 13, and 14.

The First Letter

Concerning the initial stage of the attraction exerted by the Truth [jadhbāt al-Haqq], and the final stage thereof.

My dear friend!

When the lightning bolts of direct perception [shuhūd] come flashing forth from the cloud-bank of the grace of:

Allah guides to His Light  whomever He will. (24:35)
yahdi ‘llāhu li-nūri-hī man yashā’.

–and the fragrant scents of attainment waft on the wind that blows from the gracious favor of:

He singles out for His mercy  whomever He will. (3:74)
yakhtassu bi-rahmati-hī man yashā’.

–the sweet-smelling plants of intimate friendship will blossom in the meadows of our hearts, and the nightingales of longing will sing in the gardens of our spirits, with the tremulous tones of:

Oh, how I grieve for Joseph! (12:84)
yā asafā ‘alā Yūsuf.

The fires of yearning will smolder intensely in the stoves of our innermost beings, and the wings of the birds of our thoughts will shed their feathers, from flying too far in the vastness of sublime exaltation.

The stallions of our minds will lose their way in the deserts of intuitive knowledge, the foundations of our intellectual principles will quake from the shock of awe, and the ships of our firm intentions will lose their bearings in the depths of the oceans of:

They did not assign to Allah  the attributes that are due to Him. (6:91)
wa mā qadaru ‘llāha haqqa qadri-hi.

So it sailed with them in the  midst of mountain-like waves. (11:42)
wa hiya tajri bi-him fi  mawjin ka-’l-jibal.

–and at the moment when the waves collide in the ocean of the ardor of:

He loves them and they love  Him. (5:54)
yuhibbu-hum wa yuhibbuna-hu.

–each and every one will exclaim, in the spiritual tongue that needs no ordinary words [lisan al-hal]:

My Lord, bring me to land in  a blessed harbor, for You are the Best of harborers! (23:29)
Rabbi anzil-ni munzalan  mubarakan wa Anta Khairu ‘l-munzilin.

So then they will receive, as a foreordained gift, the gracious favor of:

As for those to whom the  [reward] most fair has already gone forth from Us…. (21:101)
inna ‘lladhina sabaqat la-hum min-na ‘l-husna….

–and it will bring them ashore on [Mount] Judi, a trustworthy landing site [maq'ad sidq].

It will introduce them to the sessions of the delirious ecstatics of the Day of:

“Am I not…?”  (7:172)

It will spread for them the table-mat of the bounty of:

To those who do good belongs  the finest–and an extra reward! (10:26)
li’lladhina ahsanu ‘l-husna

–and it will pass to them the cups of attainment, filled from the jugs of nearness, by the hands of the cupbearers of:

And their Lord will quench  their thirst with a pure drink. (76:21)
wa saqa-hum Rabbu-hum sharaban tahura.

They will thus be honored with the everlasting estate and the endlessly enduring fortune of:

And when you see, there you  will see a state of bliss and a great domain. (76:20)
wa idha ra’aita thamma ra’aita na’iman wa mulkan kabira.

The Fifth Letter

Concerning the significance of the immediate presence [ma'iyya] of Allah (Exalted is He), and the fact that His knowledge (Exalted is He) embraces all things.

My dear friend!

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Khwaja Abdul Khaliq Ghujdawani (435-575 AH)

Hadhrat Khwaja Abd al-Khaliq al-Ghujdawani qaddas-Allahu sirrahu was born on 22 Sha’ban 435 AH in Ghujdawan near Bukhara (modern-day Uzbekistan).

He passed away on 12 Rabi’ al-Awwal 575 AH in his hometown Ghujdawan, near Bukhara (Uzbekistan), where his tomb is a place of pilgrimage.

Following are the names of his distinguished deputies:

  1. Khwājā Ahmad Siddīq al-Bukhārī
  2. Khwājā Ārif Riwgarī
  3. Khwājā Awliyā Kabīr al-Bukhārī
  4. Khwājā Sulaymān Germīnī

The next in the Naqshbandī Mujaddidī Tāhirī spiritual golden chain is Khwāja Arif Riwgari. Continue reading

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Abul-Muzaffar Muhiy-ud-Din Mohammad Aurangzeb Alamgir

Portrait of Emperor Aurangzeb Alamgir

Portrait of Emperor Aurangzeb Alamgir

Hadhrat Hāfiz-ul-Qurān Abul-Muzaffar Muhiy-ud-Dīn Muhammad Aurangzeb Ālamgīr qaddasa-Allāhu sirrahū (may Allāh sanctify his secret) was the sixth Mughal emperor of India. He was the greatest among all Mughal emperors as well as the wealthiest among all his contemporary kings. He was a pious Muslim, a religious scholar, a Sūfī and a walī (Muslim saint). He was a great king, an excellent general, and the best administrator.

The venerable Aurangzeb was the third son and sixth child of Emperor Shāh Jahān and Mumtāz Mahal (for whom the Tāj Mahal was built). He was born on 15 Zul-Qa’dah 1027 AH, 3rd November 1618 at Dahod, Gujarāt, India. His father was the governor of Gujarāt at that time.

Aurangzeb learned Persian and Arabic and studied the traditional Islamic sciences of jurisprudence, Hadīth, Tafsīr and Tasawwuf. He studied the greatest book of Hadīth Sahīh al-Bukhārī from Hadhrat Mawlānā Muhammad Farrukh Shāh Sirhindī (1038-1122H/1628-1710), son of Khwāja Muhammad Sa’īd ibn Imām Rabbānī. Among his teachers were some of the finest scholars of that time, such as Mawlānā Abd al-Latīf Sultānpurī, Mīr Muhammad Hāshim Gīlānī, Mullā Mohan Bihārī, Mawlānā Sa’d-Allāh Khān, Mawlānā Sayyid Muhammad Qanaujī, Mawlānā Ahmad Jīwan, Dānishmand Khān and Mawlānā Shaykh Abd al-Qawī.

He was a follower of the Hanafī school of Islamic law. He used to study the great books of Sufism, specially writings of Imām Ghazālī such as Ihyā Ulūm ad-Dīn and Kīmyā-i Sa’ādat.

He assumed the throne in 1068H/1659 and became the sixth Mughal emperor of India.

Spiritual Journey

Aurangzeb was only about seven years old when the great Imām and the reviver of Islam in the second millenium, Imām Rabbānī Shaykh Ahmad Sirhindī passed away in 1034 AH. However, some sources suggest that he was blessed with the company of Imām Rabbānī along with his grandfather Emperor Jahāngīr.

He possessed a strong love of the Naqshbandī Sufi masters such as Imām Rabbānī and his descendants. Approximately in 1048H/1638, when he was a young prince of twenty years, he went to the exalted city Sirhind along with his father and swore the allegiance (bai’ah) in the Spiritual Path to the great master of the Naqshbandī order Hadhrat Imām Muhammad Ma’sūm Fārūqī Sirhindī, son and successor of Imām Rabbānī Mujaddid Alf-i Sānī Shaykh Ahmad Sirhindī radiy-Allāhu anhuma. Imām Ma’sūm gave him the glad tidings that he will succeed his father and take the throne of India. Continue reading

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Khalifa Mawlana Sa’d-Allah Soomro Naqshbandi (1876-1956)

Hadhrat Mawlānā Shaykh Sa’d-Allāh Soomro Naqshbandī Mujaddidī quddisa sirruhū (may his secret be sanctified) was a deputy of Hadhrat Khwāja Fazal Alī Qureshī quddisa sirruhū and also of Shaykh Abd al-Ghaffār Fazalī Naqshbandī quddisa sirruhū.

He was born circa 1876 in Jhal Magsī, Balochistān. His father was Muhammad Qāsim Soomro. Later his family migrated to Sindh.

He studied Arabic, Persian, Sindhi and Urdu, and Islamic sciences which led him to become a qualified Islamic scholar.

He first swore allegiance in the Naqshbandī Sufi Path to the master of masters Hadhrat Khwāja Pīr Fazal Alī Qureshī Naqshbandī quddisa sirruhū in Miskīnpur sharīf, Punjāb. He stayed with his shaykh for about a year, after which his shaykh granted him deputyship and he returned for preaching and teaching the Spiritual Path.

Due to his personal matters and his business, for he which he often had to travel, he was unable to go to the company of his shaykh again. When Khwāja Fazal Alī passed away in 1935, he swore allegiance to his chief deputy Hadhrat Shaykh Abd al-Ghaffār Fazalī Naqshbandī alias Pīr Mitthā quddisa sirruhū and completed the remaining spiritual path. He was again granted deputyship by Pīr Mitthā.

When Hadhrat Pīr Mitthā established the khāniqāh at Rahmatpur, Lārkānā, he moved there and lived the rest of his life in the blessed company of his second shaykh.

Whenever Hadhrat Pīr Mitthā would travel for preaching, he was appointed by him to be the Imām to lead the daily prayers in the mosque at Rahmatpur. He also wrote Malfūzāt (speeches) of his shaykh, published recently in 2011.

He also went for Hajj by foot during the British rule (before 1947). Continue reading

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Khalifa Mawlana Abd al-Wahid Bhutto Naqshbandi (1880-1953)

Hadhrat Khalīfa Shaykh Abd al-Wāhid Bhutto Naqshbandī Mujaddidī (1880-1953) quddisa sirruhū (may his secret be sanctified) was a deputy of Hadhrat Khwāja Fazal Alī Qureshī quddisa sirruhū and also of Shaykh Abd al-Ghaffār Fazalī Naqshbandī quddisa sirruhū.

His father was Hājī Muhammad Mūsā Bhutto. He was born in 1880 in a village called Bāgo Bhutto, near Deherkī, Ghotkī district, Sindh (now Pakistan). He studied in a village named Lakpu sharīf, near Obawaro, Sindh. Among his teachers were his uncle Hājī Ilāhī Bakhsh Bhutto and Mawlānā Alī Sher Kalhoro Lakpurī.

He first swore allegiance in the Naqshbandī Path with the great master Hadhrat Khwāja Pīr Fazal Alī Qureshī Naqshbandī quddisa sirruhū. After traversing the spiritual stations, his shaykh granted him deputyship and ordered him to teach the spiritual path to the new seekers.

When Shaykh Fazal Alī passed away in 1935, he swore allegiance with his chief deputy Hadhrat Shaykh Abd al-Ghaffār Fazalī Naqshbandī quddisa sirruhū and completed the remaining spiritual stations and was again granted deputyship.

He preached method of his masters and was always active in preaching. He also established a madrasah in his village for Islamic learning. One of his students was Mawlānā Abd ar-Rahmān Bhutto (d.1974) who was a qualified Islamic scholar.

He married twice and had one son named Hājī Muhammad Mūsā Bhutto (d.1972).

He was a good practitioner of herbal medicine and had written a book on this topic. Unfortunately that book has been lost.

He passed away in his village Bāgo Bhutto in 1953 and is buried in the graveyard of the village.


  1. Tazkirah Khulafā-i Ghaffāriyah (Sindhi), by Mawlānā Karam-Allāh Ilāhī Naqshbandī, 2009.
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Shaykh Fath-Allah Naqshbandi Mujaddidi

Hadhrat Shaykh Fath-Allāh (فتح الله) Naqshbandī Mujaddidī quddisa sirruhū (may his secret be sanctified) was one of the distinguished deputies of Hadhrat Imām Muhammad Ma’sūm Sirhindī Fārūqī quddisa sirruhū.

Not much is known about him, except that he left behind a number of deputies who continued the propagation of the Mujaddidī order. Among his deputies, following are known:

  1. Shaykh Jalāl ad-Dīn Naqshbandī, whose son and deputy Shaykh Muhammad Aslam Naqshbandī wrote the book “Miftāh al-Latāif” describing the Naqshbandī Path.
  2. Shaykh Abd ar-Rasūl Siddīqī Naqshbandī Ahmadābādī (died 5th Rabī’ as-Sānī 1148 AH). His deputy Makhdūm Abul-Hasan Dāhirī Sindhī (d.1181H) was a great scholar and author of multiple books.


  1. Miftāh al-Latāif, by Shaykh Muhammad Aslam Naqshbandī, Urdu translation
  2. Yanābī’ al-Hayāt al-Abadiyyah, by Makhdūm Abul-Hasan Dāhirī Sindhī, Sindhi translation, volume 1.
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Khwaja Muhammad Sadiq Sirhindi (1000-1025 AH)

The most venerable among the saints Hadhrat Khwāja Muhammad Sādiq Fārūqī Sirhindī (1000-1025 AH) radiyAllāhu anhu (may Allāh be pleased with him) was the eldest son of Imām Rabbānī Mujaddid Alf-i Sānī Hadhrat Shaykh Ahmad Sirhindī (971-1034 AH) radiyAllāhu anhu. His family tree goes to the second caliph Hadhrat Sayyidinā Umar ibn Khattāb al-Fārūq radiyAllāhu anhu, so his family name is Fārūqī.

He was born in the mid of 1000 AH. Signs of sainthood and guidedness were apparent in him in the childhood. At the age of eight, he accompanied his blessed father to the venerable saint Hadhrat Khwāja Muhammad Bāqī Billāh Naqshbandī Ahrarī quddisa sirruhū (may his secret be sanctified) and learned the Naqshbandī spiritual path. In only few months, he reached such sublime spiritual stations that were usually acquired by other saints in their lifetimes.

Once, one of the Sufi shaykhs of that time came to visit Khwāja Bāqī Billāh quddisa sirruhū and reported the spiritual states he had experienced. He then asked the Khwāja if that was all the venerable Khwāja possessed, or if he had more that he could acquire from him. The Khwāja asked his disciples to fetch Khwāja Muhammad Sādiq, who was still only a child, and asked him to tell his spiritual states. Khwāja Muhammad Sādiq started telling his stations, which he had acquired in only two or three months, and the visiting shaykh was astonished that what he had acquired in fifty years, were still lower than those of that child.

He received education from his noble father Shaykh Mujaddid, Mawlānā Tāhir Lāhorī (d. 1040 AH) and Mawlānā Ma’sūm Kābulī (d. 1026 AH). He graduated from all contemporary courses at the age of eighteen.

After traversing the stations of the spiritual path, he was awarded deputyship by his father Imām Rabbānī at the age of twenty one, on a Friday in the month of Jumādā as-Sānī 1021 AH. That day, a large number of people swore allegiance to him in the Sufi path.

His noble father wrote about him:

“My son is among the knowers of secrets, and is protected from errors and mistakes.”

After his demise, his father wrote in one of his letters:

“The eldest son radiyAllāhu anhu along with his two brothers Muhammad Farrukh and Muhammad Īsā has made the journey to the Hereafter …. Thanks to the Almighty that first he granted the power (of patience) to the remainders and then revealed the calamity …. The deceased son was a sign from the signs of Allāh and a mercy from the mercies of the Lord of the worlds.”

He passed away in a plague at the age of twenty four on Monday 9th Rabī’ al-Awwal 1025 AH (28 March 1616 CE). After his demise, the plague suddenly stopped spreading and those affected by it were cured. One dervish saw in a dream that whoever will write his name and keep it with himself, will be cured from plague. People followed this advice and were cured from the symptoms of the disease. Many Sufi masters of the Mujaddidi Order have been prescribing this spiritual cure for plague and other diseases, and have observed its effects. Continue reading

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Shaykh Aziz al-Qadr ibn Muhammad Isa Mujaddidi Faruqi

Hadhrat Shaykh Azīz al-Qadr ibn Shaykh Muhammad Īsā Mujaddidī Fārūqī Sirhindī, quddisa sirruhū (may his secret be sanctified), was one of the great saints in the Mujaddidī family, i.e., the descendants of Imām Rabbānī Shaykh Ahmad Sirhindī. His family lineage is as follows:

  1. Hadhrat Shaykh Azīz al-Qadr Mujaddidī quddisa sirruhū was second son of
  2. Hadhrat Shaykh Muhammad Īsā Mujaddidī quddisa sirruhū, who was third son of
  3. Hadhrat Shaykh Saif ad-Dīn Mujaddidī Fārūqī Sirhindī quddisa sirruhū, who was fifth son of
  4. Hadhrat Imām Muhammad Ma’sūm Fārūqī Sirhindī quddisa sirruhū, who was third son of
  5. Imām Rabbānī Shaykh Ahmad Sirhindī Fārūqī quddisa sirruhū, the great Mujaddid of the second millenium

This chain goes to the second caliph of Islam Hadhrat Sayyidinā Umar al-Fārūq, may Allāh be pleased with him.

Shaykh Azīz al-Qadr was born in the venerable town Sirhind, India, in the end of eleventh century Hijrī. He learned the Islamic education and the Naqshbandī spiritual path from his noble father, and was steadfast on the path of his forefathers. He was a scholar and a saint.

According to Ansāb at-Tāhirīn, he passed away on 5th Rabī’ al-Awwal 1183 AH (July 1769). Shāh Raūf Ahmad Mujaddidī quddisa sirruhū mentions in Jawāhir-i Alawiyah that he died in 1187 AH (1773).

Shaykh Abul-Hasan Zaid Fārūqī writes in Maqāmāt-i Akhyār that he had heard that Shaykh Azīz al-Qadr was buried in Najīb-ābād near Bijnor, India.

He had two wives, from whom he had three sons and three daughters. His first wife was Ishrat Khanum, daughter of Shaykh Muhammad Anwar-Allah Mujaddidi, grandson of Shaykh Abd al-Ahad Wahdat. From her, he had two sons Hafīz al-Qadr and Ahmad Ma’sūm. From his second wife, he had one sons Shaykh Safiy al-Qadr. His daughters were: Simrah, Jamīlah, Fasīh an-Nisa’.

May Allah shower his blessings of these great saints of friends of Him, and may He shower the blessings of these saints over us. Continue reading

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