Hadith (Sahih Al- Bukhari Shareef ) Revelation

1

Revelation

How the Divine Revelation started being revealed to Allah's Messenger

- Narrated 'Umar bin Al-Khattab:

I heard Allah's Messenger (ﷺ) saying, "The reward of deeds depends upon the intentions and every person will get the reward according to what he has intended. So whoever emigrated for worldly benefits or for a woman to marry, his emigration was for what he emigrated for

Narrated 'Aisha:

(the mother of the faithful believers) Al-Harith bin Hisham asked Allah's Messenger (ﷺ) "O Allah's Messenger (ﷺ)! How is the Divine Inspiration revealed to you?" Allah's Messenger (ﷺ) replied, "Sometimes it is (revealed) like the ringing of a bell, this form of Inspiration is the hardest of all and then this state passes off after I have grasped what is inspired. Sometimes the Angel comes in the form of a man and talks to me and I grasp whatever he says." 'Aisha added: Verily I saw the Prophet (ﷺ) being inspired divinely on a very cold day and noticed the sweat dropping from his forehead (as the Inspiration was over).

- Narrated 'Aisha:

(the mother of the faithful believers) The commencement of the Divine Inspiration to Allah's Messenger (ﷺ) was in the form of good dreams which came true like bright daylight, and then the love of seclusion was bestowed upon him. He used to go in seclusion in the cave of Hira where he used to worship (Allah alone) continuously for many days before his desire to see his family. He used to take with him the journey food for the stay and then come back to (his wife) Khadija to take his food likewise again till suddenly the Truth descended upon him while he was in the cave of Hira. The angel came to him and asked him to read. The Prophet (ﷺ) replied, "I do not know how to read." The Prophet (ﷺ) added, "The angel caught me (forcefully) and pressed me so hard that I could not bear it any more. He then released me and again asked me to read and I replied, 'I do not know how to read.' Thereupon he caught me again and pressed me a second time till I could not bear it any more. He then released me and again asked me to read but again I replied, 'I do not know how to read (or what shall I read)?' Thereupon he caught me for the third time and pressed me, and then released me and said, 'Read in the name of your Lord, who has created (all that exists), created man from a clot. Read! And your Lord is the Most Generous." (96.1, 96.2, 96.3) Then Allah's Messenger (ﷺ) returned with the Inspiration and with his heart beating severely. Then he went to Khadija bint Khuwailid and said, "Cover me! Cover me!" They covered him till his fear was over and after that he told her everything that had happened and said, "I fear that something may happen to me." Khadija replied, "Never! By Allah, Allah will never disgrace you. You keep good relations with your kith and kin, help the poor and the destitute, serve your guests generously and assist the deserving calamity-afflicted ones." Khadija then accompanied him to her cousin Waraqa bin Naufal bin Asad bin 'Abdul 'Uzza, who, during the pre-Islamic Period became a Christian and used to write the writing with Hebrew letters. He would write from the Gospel in Hebrew as much as Allah wished him to write. He was an old man and had lost his eyesight. Khadija said to Waraqa, "Listen to the story of your nephew, O my cousin!" Waraqa asked, "O my nephew! What have you seen?" Allah's Messenger (ﷺ) described whatever he had seen. Waraqa said, "This is the same one who keeps the secrets (angel Gabriel) whom Allah had sent to Moses. I wish I were young and could live up to the time when your people would turn you out." Allah's Messenger (ﷺ) asked, "Will they drive me out?" Waraqa replied in the affirmative and said, "Anyone (man) who came with something similar to what you have brought was treated with hostility; and if I should remain alive till the day when you will be turned out then I would support you strongly." But after a few days Waraqa died and the Divine Inspiration was also paused for a while.

- Narrated Jabir bin 'Abdullah Al-Ansari (while talking about the period of pause in revelation) reporting the speech of the Prophet:

"While I was walking, all of a sudden I heard a voice from the sky. I looked up and saw the same angel who had visited me at the cave of Hira' sitting on a chair between the sky and the earth. I got afraid of him and came back home and said, 'Wrap me (in blankets).' And then Allah revealed the following Holy Verses (of Quran): 'O you (i.e. Muhammad)! wrapped up in garments!' Arise and warn (the people against Allah's Punishment),... up to 'and desert the idols.' (74.1-5) After this the revelation started coming strongly, frequently and regularly."

- Narrated Said bin Jubair:

Ibn 'Abbas in the explanation of the statement of Allah "Move not your tongue concerning (the Quran) to make haste therewith." (75.16) said "Allah's Messenger (ﷺ) used to bear the revelation with great trouble and used to move his lips (quickly) with the Inspiration." Ibn 'Abbas moved his lips saying, "I am moving my lips in front of you as Allah's Messenger (ﷺ) used to move his." Said moved his lips saying: "I am moving my lips, as I saw Ibn 'Abbas moving his." Ibn 'Abbas added, "So Allah revealed 'Move not your tongue concerning (the Qur'an) to make haste therewith. It is for Us to collect it and to give you (O Muhammad) the ability to recite it (the Quran)' (75.16-17) which means that Allah will make him (the Prophet) remember the portion of the Qur'an which was revealed at that time by heart and recite it. The statement of Allah: 'And when we have recited it to you (O Muhammad through Gabriel) then you follow its (Quran) recital' (75.18) means 'listen to it and be silent.' Then it is for Us (Allah) to make it clear to you' (75.19) means 'Then it is (for Allah) to make you recite it (and its meaning will be clear by itself through your tongue). Afterwards, Allah's Messenger (ﷺ) used to listen to Gabriel whenever he came and after his departure he used to recite it as Gabriel had recited it."

- Narrated Ibn 'Abbas:

Allah's Messenger (ﷺ) was the most generous of all the people, and he used to reach the peak in generosity in the month of Ramadan when Gabriel met him. Gabriel used to meet him every night of Ramadan to teach him the Qur'an. Allah's Messenger (ﷺ) was the most generous person, even more generous than the strong uncontrollable wind (in readiness and haste to do charitable deeds).

- Narrated 'Abdullah bin 'Abbas:

Abu Sufyan bin Harb informed me that Heraclius had sent a messenger to him while he had been accompanying a caravan from Quraish. They were merchants doing business in Sham (Syria, Palestine, Lebanon and Jordan), at the time when Allah's Messenger (ﷺ) had truce with Abu Sufyan and Quraish infidels. So Abu Sufyan and his companions went to Heraclius at Ilya (Jerusalem). Heraclius called them in the court and he had all the senior Roman dignitaries around him. He called for his translator who, translating Heraclius's question said to them, "Who amongst you is closely related to that man who claims to be a Prophet?" Abu Sufyan replied, "I am the nearest relative to him (amongst the group)."

Heraclius said, "Bring him (Abu Sufyan) close to me and make his companions stand behind him." Abu Sufyan added, Heraclius told his translator to tell my companions that he wanted to put some questions to me regarding that man (The Prophet) and that if I told a lie they (my companions) should contradict me." Abu Sufyan added, "By Allah! Had I not been afraid of my companions labeling me a liar, I would not have spoken the truth about the Prophet. The first question he asked me about him was:

'What is his family status amongst you?'

I replied, 'He belongs to a good (noble) family amongst us.'

Heraclius further asked, 'Has anybody amongst you ever claimed the same (i.e. to be a Prophet) before him?'

I replied, 'No.'

He said, 'Was anybody amongst his ancestors a king?'

I replied, 'No.'

Heraclius asked, 'Do the nobles or the poor follow him?'

I replied, 'It is the poor who follow him.'

He said, 'Are his followers increasing decreasing (day by day)?'

I replied, 'They are increasing.'

He then asked, 'Does anybody amongst those who embrace his religion become displeased and renounce the religion afterwards?'

I replied, 'No.'

Heraclius said, 'Have you ever accused him of telling lies before his claim (to be a Prophet)?'

I replied, 'No. '

Heraclius said, 'Does he break his promises?'

I replied, 'No. We are at truce with him but we do not know what he will do in it.' I could not find opportunity to say anything against him except that.

Heraclius asked, 'Have you ever had a war with him?'

I replied, 'Yes.'

Then he said, 'What was the outcome of the battles?'

I replied, 'Sometimes he was victorious and sometimes we.'

Heraclius said, 'What does he order you to do?'

I said, 'He tells us to worship Allah and Allah alone and not to worship anything along with Him, and to renounce all that our ancestors had said. He orders us to pray, to speak the truth, to be chaste and to keep good relations with our Kith and kin.'

Heraclius asked the translator to convey to me the following, I asked you about his family and your reply was that he belonged to a very noble family. In fact all the Apostles come from noble families amongst their respective peoples. I questioned you whether anybody else amongst you claimed such a thing, your reply was in the negative. If the answer had been in the affirmative, I would have thought that this man was following the previous man's statement. Then I asked you whether anyone of his ancestors was a king. Your reply was in the negative, and if it had been in the affirmative, I would have thought that this man wanted to take back his ancestral kingdom.

I further asked whether he was ever accused of telling lies before he said what he said, and your reply was in the negative. So I wondered how a person who does not tell a lie about others could ever tell a lie about Allah. I, then asked you whether the rich people followed him or the poor. You replied that it was the poor who followed him. And in fact all the Apostle have been followed by this very class of people. Then I asked you whether his followers were increasing or decreasing. You replied that they were increasing, and in fact this is the way of true faith, till it is complete in all respects. I further asked you whether there was anybody, who, after embracing his religion, became displeased and discarded his religion. Your reply was in the negative, and in fact this is (the sign of) true faith, when its delight enters the hearts and mixes with them completely. I asked you whether he had ever betrayed. You replied in the negative and likewise the Apostles never betray. Then I asked you what he ordered you to do. You replied that he ordered you to worship Allah and Allah alone and not to worship any thing along with Him and forbade you to worship idols and ordered you to pray, to speak the truth and to be chaste. If what you have said is true, he will very soon occupy this place underneath my feet and I knew it (from the scriptures) that he was going to appear but I did not know that he would be from you, and if I could reach him definitely, I would go immediately to meet him and if I were with him, I would certainly wash his feet.' Heraclius then asked for the letter addressed by Allah's Apostle

which was delivered by Dihya to the Governor of Busra, who forwarded it to Heraclius to read. The contents of the letter were as follows: "In the name of Allah the Beneficent, the Merciful (This letter is) from Muhammad the slave of Allah and His Apostle to Heraclius the ruler of Byzantine. Peace be upon him, who follows the right path. Furthermore I invite you to Islam, and if you become a Muslim you will be safe, and Allah will double your reward, and if you reject this invitation of Islam you will be committing a sin by misguiding your Arisiyin (peasants). (And I recite to you Allah's Statement:)

'O people of the scripture! Come to a word common to you and us that we worship none but Allah and that we associate nothing in worship with Him, and that none of us shall take others as Lords beside Allah. Then, if they turn away, say: Bear witness that we are Muslims (those who have surrendered to Allah).' (3:64).

Abu Sufyan then added, "When Heraclius had finished his speech and had read the letter, there was a great hue and cry in the Royal Court. So we were turned out of the court. I told my companions that the question of Ibn-Abi-Kabsha) (the Prophet (ﷺ) Muhammad) has become so prominent that even the King of Bani Al-Asfar (Byzantine) is afraid of him. Then I started to become sure that he (the Prophet) would be the conqueror in the near future till I embraced Islam (i.e. Allah guided me to it)."

The sub narrator adds, "Ibn An-Natur was the Governor of llya' (Jerusalem) and Heraclius was the head of the Christians of Sham. Ibn An-Natur narrates that once while Heraclius was visiting ilya' (Jerusalem), he got up in the morning with a sad mood. Some of his priests asked him why he was in that mood? Heraclius was a foreteller and an astrologer. He replied, 'At night when I looked at the stars, I saw that the leader of those who practice circumcision had appeared (become the conqueror). Who are they who practice circumcision?' The people replied, 'Except the Jews nobody practices circumcision, so you should not be afraid of them (Jews).

'Just Issue orders to kill every Jew present in the country.'

While they were discussing it, a messenger sent by the king of Ghassan to convey the news of Allah's Messenger (ﷺ) to Heraclius was brought in. Having heard the news, he (Heraclius) ordered the people to go and see whether the messenger of Ghassan was circumcised. The people, after seeing him, told Heraclius that he was circumcised. Heraclius then asked him about the Arabs. The messenger replied, 'Arabs also practice circumcision.'

(After hearing that) Heraclius remarked that sovereignty of the 'Arabs had appeared. Heraclius then wrote a letter to his friend in Rome who was as good as Heraclius in knowledge. Heraclius then left for Homs. (a town in Syrian and stayed there till he received the reply of his letter from his friend who agreed with him in his opinion about the emergence of the Prophet (ﷺ) and the fact that he was a Prophet. On that Heraclius invited all the heads of the Byzantines to assemble in his palace at Homs. When they assembled, he ordered that all the doors of his palace be closed. Then he came out and said, 'O Byzantines! If success is your desire and if you seek right guidance and want your empire to remain then give a pledge of allegiance to this Prophet (i.e. embrace Islam).'

(On hearing the views of Heraclius) the people ran towards the gates of the palace like onagers but found the doors closed. Heraclius realized their hatred towards Islam and when he lost the hope of their embracing Islam, he ordered that they should be brought back in audience.

(When they returned) he said, 'What already said was just to test the strength of your conviction and I have seen it.' The people prostrated before him and became pleased with him, and this was the end of Heraclius's story (in connection with his faith).

(Sufism - awaliyah ) Majzoob - Qutub - Abdal - Malang - Qalandar

Awliya (Walī)  :

(Arabic ولي , plural Awliyā أولياء), is an Arabic word, its lexical meaning being “supporter”, “guardian” or “protector”. The word, in its different forms, appears in the Quran over 200 times. Allah says in the Quran: 

 Arabic :

 إِنَّمَا وَلِيُّكُمُ اللَّهُ وَرَسُولُهُ وَالَّذِينَ آمَنُوا الَّذِينَ يُقِيمُونَ الصَّلَاةَ وَيُؤْتُونَ الزَّكَاةَ وَهُمْ رَاكِعُونَ

English : nnama waliyyukumu Allahu warasooluhu waallatheena amanoo allatheena yuqeemoona alssalata wayu/toona alzzakata wahum rakiAAoona

 - Only Allah is your Wali and His Messenger and those who believe, those who keep up prayers and pay the poor-rate while they bow.

 Arabic:

 ا للَّهُ وَلِيُّ الَّذِينَ آمَنُوا يُخْرِجُهُم مِّنَ الظُّلُمَاتِ إِلَى النُّورِ ۖ وَالَّذِينَ كَفَرُوا أَوْلِيَاؤُهُمُ الطَّاغُوتُ يُخْرِجُونَهُم مِّنَ النُّورِ إِلَى الظُّلُمَاتِ ۗ أُولَٰئِكَ أَصْحَابُ النَّارِ ۖ هُمْ فِيهَا خَالِدُو  

English : Allahu waliyyu allatheena amanoo yukhrijuhum mina alththulumati ila alnnoori waallatheena kafaroo awliyaohumu alttaghootu yukhrijoonahum mina alnnoori ila alththulumati ola-ika as-habu alnnari hum feeha khalidoona 

Allah is the guardian (Wali) of those who believe. He brings them out of the darkness into the light; and (as to) those who disbelieve, their guardians are Shaitans who take them out of the light into the darkness; they are the inmates of the fire, in it they shall abide.

Arabic : 

 أَلَا إِنَّ أَوْلِيَاءَ اللَّهِ لَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ

الَّذِينَ آمَنُوا وَكَانُوا يَتَّقُون

لَهُمُ الْبُشْرَىٰ فِي الْحَيَاةِ الدُّنْيَا وَفِي الْآخِرَةِ ۚ لَا تَبْدِيلَ لِكَلِمَاتِ اللَّهِ ۚ ذَٰلِكَ هُوَ الْفَوْزُ الْعَظِيمُ

English : Ala inna awliyaa Allahi la khawfun AAalayhim wala hum yahzanoona

Allatheena amanoo wakanoo yattaqoona

Lahumu albushra fee alhayati alddunya wafee al-akhirati la tabdeela likalimati Allahi thalika huwa alfawzu alAAatheemu

Behold! verily on the friends of Allah there is no fear, nor shall they grieve; Those who believe and (constantly) guard against evil (have Taqwa). For them are glad tidings, in the life of the present and in the Hereafter; no change can there be in the words of Allah. This is indeed the supreme felicity.

Narrated by Abu Huraira :

Allah's Apostle ﷺ said, "Allah said, 'I will declare war against him who shows hostility to a Wali of Mine. And the most beloved things with which My slave comes nearer to Me, is what I have enjoined upon him; and My slave keeps on coming closer to Me through performing Nawafil (praying or doing extra deeds besides what is obligatory) till I love him, so I become his sense of hearing with which he hears, and his sense of sight with which he sees, and his hand with which he grips, and his leg with which he walks; and if he asks Me, I will give him, and if he asks My protection (Refuge), I will protect him; (i.e. give him My Refuge) and I do not hesitate to do anything as I hesitate to take the soul of the believer, for he hates death, and I hate to disappoint him."

The Nuqaba are 300, the Nujaba are 70, the Abdal are 40, the Akhyar are 7, the ‘Umud (supports) are 4, and the Ghawth is 1. So the dwelling of the Nuqaba are in the Maghrib, the Nujaba in Egypt, the Abdal in Sham, the Akhyar travel throughout the Earth, the ‘Umud are in the corners of the Earth, and the Ghawth is in Makka. So when a need arises among the commonality, the Nuqaba plead to Allah to fulfil it, then the Nujaba, then the Abdal, then the Akhyar, then the ‘Umud, and if they are answered by Allah (it stops with them), and if not, then the Ghawth pleads, and he does not complete his request until it is answered.

Miracles of the Awliya

Just as it is the belief of Ahlus-Sunna that the Prophets (upon all of them be blessed peace) have miracles (mu’jizat), among which is included knowledge of the Unseen continually bestowed to them by Allah, it is also the doctrine of Ahlus-Sunna that the Awliya’ – who are the inheritors of the Prophets – have a share in these grants (karamat) from Allah, among which is “Kashf” (unveiling/perception of the unseen).

The fact that the Awliya’ have knowledge of the Unseen (and other miraculous abilities) is attested to by the Qur’an and Sunna and the experience of the righteous Muslims throughout the centuries of the history of Islam, and does not constitute, as some misguided Muslims claim, kufr or shirk.

Proof from the Quran

1. Asif bin Barkhiya

The Wali who was with Sayyidina Sulayman (as) brought him the throne of Bilqis quicker than the blink of an eye. He was characterized as "one who had knowledge of the Book," as Allah stated, "One with whom was knowledge of the Book said, 'I will bring it to you before your gaze returns to you…' (Q27:40)", and this is Asif bin Barkhiya (a non-prophet human), the scribe and relative of Prophet Sulayman (as), according to the Tafsir of Ibn ‘Abbas and the majority of commentators.

The Qur'an narration is as follows:

He said (to his own men): "Ye chiefs! which of you can bring me her throne before they come to me in submission?" 

Said an 'Ifrit, of the Jinns: "I will bring it to thee before thou rise from thy council: indeed I have full strength for the purpose, and may be trusted." 

Said one who had knowledge of the Book: "I will bring it to thee within the twinkling of an eye!" Then when (Solomon) saw it placed firmly before him, he said: "This is by the Grace of my Lord!- to test me whether I am grateful or ungrateful! and if any is grateful, truly his gratitude is (a gain) for his own soul; but if any is ungrateful, truly my Lord is Free of all Needs, Supreme in Honour!" 

He said: "Transform her throne out of all recognition by her: let us see whether she is guided (to the truth) or is one of those who receive no guidance." 

So when she arrived, she was asked, "Is this thy throne?" She said, "It was just like this; and knowledge was bestowed on us in advance of this, and we have submitted to Allah (in Islam)." 

2. Sayyidina al-Khadir (as)

Similarly, Sayyidina al-Khadir (although considered by some to be a Prophet) possessed knowledge which Sayyidina Musa (as) did not have, which came to him directly from the Presence of Allah without intermediary, as stated in Q18:65. Baghawi stated in his Tafsir of this verse: "He taught him the inward (batin) knowledge by inspiration (ilham)."

Then they found one from among Our servants whom We had granted mercy from Us and whom We had taught knowledge from Ourselves.

Musa said to him: Shall I follow you on condition that you should teach me right knowledge of what you have been taught? 

3. Sayyida Maryam (as)

Sayyida Maryam was a Siddiqa (see Q4:69 and Q5:75), which is one of the highest categories of Ihsan, and she was granted numerous miracles, such as being provided for without intermediaries or secondary causes (Q3:37), and giving birth without human impregnation (Q3:47 and Q19:20), and super-human strength (Q19:25).

Right graciously did her Lord accept her: He made her grow in purity and beauty: To the care of Zakariya was she assigned. Every time that he entered (Her) chamber to see her, He found her supplied with sustenance. He said: "O Mary! Whence (comes) this to you?" She said: "From Allah: for Allah Provides sustenance to whom He pleases without measure."

She said: My Lord! when shall there be a son (born) to I me, and man has not touched me? He said: Even so, Allah creates what He pleases; when He has decreed a matter, He only says to it, Be, and it is. 

And shake towards you the trunk of the palmtree, it will drop on you fresh ripe dates.

4. Ashab al-Kahf (The people of the cave)

These servants of Allah, sometimes known as the Seven Sleepers (although the Quran does not specify an exact number), were not Prophets or Messengers but were blessed with special ranks and favours. This group of young believers resisted pressure from their people to worship others beside God and took refuge in a cave, following which they fell asleep for 300 solar years or 309 lunar years, whilst being guarded by a dog.

Majzoob :

Majzoob is derived from Arabic “Jaz’b”

Jaz’b literally means, “Absorb”

Majzoob is someone completely absorbed in Allah love of the creator .

Majzoobiat is a state when you start absorbing the rules of spirituality and you feel it from your soul .its a state when you start feeling pain which is not yours .you start feeling words which you just read .its just like reading about love and feeling it for someone from your soul

Majzoub is the one who is so high in love with his creator that he loses his senses.
However while in his senses he will never say a word against sharia or defend his/her acts against sharia.

The one who is enjoying the state of ectasy during his contemplations. (the one completely absorbed, submerged in contemplation. (Muraqba, Zikr etc)

Har Waqt Guzatra Hai Mera ISHQ E Yaar Mai
Duniya Samajti Hai Ke Mai Ibadat Nahi Karta

Qutb :

In Sufism, a Qutb is the perfect human being, al-insān al-kāmil (The Universal Man), who leads the saintly hierarchy. The Qutb is the Sufi spiritual leader that has a divine connection with God and passes knowledge on which makes him central to, or the axis of, Sufism, but he is unknown to the world. 

In the teachings of Al-Hakim al-Tirmidhi, there is evidence to suggest that the Qutb is the head of the saintly hierarchy which provides scriptural evidence to support the belief in the qutb. The hadīth attributed to Ibn Mas‘ūd has been used as proof that a qutb exists

Temporal Qutb and cosmic Qutb :

Temporal Qutb :

There are two different conceptions of the Qutb in Sufism: temporal Qutb and cosmic Qutb. The temporal and cosmic qutb are connected which guarantees that God is present in the world at all times. The temporal qutb is known as "the helper" or al-ghawth and is located in a person on Earth. The cosmic qutb is manifested in the temporal qutb as a virtue which can be traced back to al-Hallādj. The temporal qutb is the spiritual leader for the earth-bound saints. It is said that all beings - secret, animate, and inanimate - must give the qutb their pledge which gives him great authority. The only beings exempt from this are al-afrād, which belong to the angels; the djinn, who are under the jurisdiction of Khadir; and those who belong to the tenth stratum of ridjālal-ghayb.

Due to the nature of the Qutb, the location where he resides, whether temporal or cosmic, is questionable. It is thought by most that the Qutb is corporeally or spiritually present in Mecca at the Ka'ba, which is referred to as his maqām

Cosmic Qutb :

The cosmic Qutb is the Axis of the Universe in a higher dimension from which originates the power (ultimately from Allah) of the temporal Qutb

The cosmic hierarchy of the Qutb :

The cosmic hierarchy is the way that the spiritual power is ensured to exist through the cosmos. Two descriptions of the hierarchy come from notable Sufis. The first is Ali Hujwiri's divine court. There are three hundred akhyār (“excellent ones”), forty abdāl (“substitutes”), seven abrār (“piously devoted ones”), four awtād (“pillars”) three nuqabā (“leaders”) and one qutb.

The second version is Ibn Arabī’s which has a different, more exclusive structure. There are eight nujabā (“nobles”), twelve nuqabā, seven abdāl, four awtād, two a’immah (“guides”), and the qutb

ABDĀL :

(sing. badal/badīl, pl. abdāl/bodalāʾ), an Arabic technical term designating one of the categories of awlīāʾ (“friends of God,” Muslim saints). According to classical Sufi theory, as formulated in the 4th/10th century, a fixed number of abdāl/awlīāʾ are chosen by God and, by their presence, preserve universal equilibrium, especially during periods between prophets. They transmit baraka “blessing” and are considered able to perform karāmāt “charismata” but not moʿǰezāt “miracles,” which are the prerogatives of anbīāʾ “prophets.” Like the prophets, on Judgment Day they will perform the function of šafāʿa “intercession” on behalf of the human race. The origin and early development of this doctrine in medieval Islamic society poses a complex problem.

Badal “substitute” has been translated by L. Massignon as “substituted” saint or one “appointed as an apostle” (La Passion d’al-Ḥosayn-ibn-Manṣour al-Ḥallāj, new ed., Paris, 1975, I, pp. 27, 249). It is not a Koranic term, at least not in its specifically mystical sense. Yet it appears in the unexpurgated corpus of 2nd/8th century traditions cited in the 3rd/9th century collections of Hadith, lexicography and adab literature. The Muʿtazilite Jāḥeẓ (d. 258/860) is one of the earliest to mention the term abdāl, in his Ketāb al-tarbīʿ wa’l-tadwīr (ed. C. Pellat, Damascus, 1955, p. 28). According to this passage, the abdāl, whose number is not specified, were connected to a specific place: either Palestine (Baysān) or the region of Mount Lebanon (al-ʿArǰ). Jāḥeẓ’s rhetorical style permits the interpretation that reference was being made to mawālī, such as Salmān and Belāl, connected with a “Ṣāḥeb Anṭākīya,” possibly the Christian saint Agabus (Lat. Agapius of Antioch; see Tarbīʿ, index, p. 5). Such pre-mystic, even pre-Sunnite, evidence suggests for the theory of the abdāl a non-Muslim source (probably Christian, e.g., Origenism and Messalianism; see M. Molé, Les Mystiques musulmanes, Paris, 1965, p. 9). An indication of the importance of traditions of Christian origin is also found in the Ketāb al-zohd of the 3rd/9th century author, Ebn Qotayba (ʿOyūn al-aḵbār, Cairo, 1964, II, p. 261). Nor should the possibility of Manichean influence be excluded. (See Molé, op. cit., p. 8, for instance, on the repeated appearance of the term ṣeddīqin relation to the theory of awlīāʾ.) However, since the Tarbīʿ is essentially directed against Shiʿites of the Rāfeżī persuasion (Pellat, intro., pp. xv-xvi), it can be concluded that Jāḥeẓ was attacking, not non-Muslims, but certain of his co-religionists. These were Shiʿites who, in his time, had begun to use the doctrine of abdāl in a Muslim context (especially Shiʿites of the sort branded as ḡolāt; cf. L. Massignon, op. cit., I, p. 245). It was at this same time, according to Lesān al-ʿarab(Būlāq, 1300-08, XIII, pp. 50-52), that the Kufan lexicographer, Ebn al-Sekkīt (d. 244/853), whose Shiʿite affinities are well-known (EI² III, pp. 940-41), defined the term badal. Finally, it seems that the early use of the abdāl doctrine by certain Shiʿite elements can be confirmed by its prominent place in the Ismaʿili compendium of the Eḵvān al-ṣafāʾ. These texts were collected over a period of almost 100 years, from the second half of the 3rd/9th century (Y. Marquet, “Imamat, resurrection et hierarchie selon les Ikhwan as-Safa,” REI 30, 1962, p. 61). In the Rasāʾel eḵwān al-ṣafāʾ (I, pp. 376-77; Marquet, op. cit., p. 119), the institution of abdāl/awlīāʾ is openly presented as a pre-Islamic tradition that continued under Islam. The abdāl are said to be four, chosen by God from the forty ṣāleḥūn who, in every age, follow the “Abrahamic” religion and automatically succeed one another.

From the second half of the 3rd/9th century, the theory of the abdāl/awlīāʾ seems to have progressively infiltrated that segment of the Sunnite community which inclined toward mystical expression. Its chronology and geographic extent are still unclear but often coincide with the influence of Ismaʿilism, Qarmatism, and sects of ḡolāt Shiʿism. Concerning the Iraqi school of mysticism, we know of the case of Ḥallāǰ (late 3rd/9th cent.), who was supposed to have claimed the law of motāʿ(Eṣṭaḵrī, pp. 148-49), i.e., of the chief of the abdāl/awlīāʾ of his time. Massignon (Passion I, p. 249) thinks that the Shiʿite/Ismaʿili affinities are clear. At the same time, in Khorasan, Ḥākem Termeḏī (d. first quarter of the 4th/10th century) handled the question of the abdāl/awlīāʾ from a perspective similar to that of Eḵvān al-ṣafāʾ (his dependence on Iraqi Sufism is open to conjecture). His purpose, it appears, was openly anti-Ismaʿili, since the awlīāʾ al-zūr at whose door he lays the blame are the Ismaʿilis. The terms which Termeḏī used to define the status of the awlīāʾ are often very similar to those of the Eḵvān al-ṣafāʾ. A detailed comparative study would be of great value. For example, instead of the seven abdālposited by the Ismaʿilis, Termeḏī counts four, but agrees that they are chosen from forty awlīāʾ/ṣeddīqūn. He also affirms their connection with the “Abrahamic” religion (see ʿOṯmān Yaḥyā, in bibliog., pp. 345, 426, 434, 442). In Iraq, with its repressive atmosphere following the execution of Ḥallāǰ (d. 309/922), the Sufi movement continued the abdāl/awlīāʾ theory but with certain reservations. Perhaps such questions as the following date from this period: Are the awlīāʾknown to each other? Are the awlīāʾ recognized as such during their lifetime? (See Hoǰvīrī, Kašf al-maḥǰūb, tr. R. A. Nicholson, repr. London, 1976, pp. 214-15). The future central role of the doctrine is perceptible in an author of the end of the century, Abū Ṭāleb Makkī (d. 998); see his Qūt al-qolūb, Cairo, 1961, II, pp. 134, 154.

The existence of ancient ties between the local Iranian schools of zohd and Iraqi Sufism is verifiable. From the first half of the 4th/10th century numerous Iraqi Sufis, undoubtedly fleeing local repression, seem to have continued their practices on foreign soil. Some of them settled in Iran, where they rapidly founded schools (e.g., Abū Bakr Vāseṭī in Marv; R. N. Frye, The Histories of Nishapur, London, 1965, text no. I, fol. 27a). From the second half of the 4th/10th century there flourished works which presented “apology for and illustration of” Sufism in the Iraqi style. The abdāl/awlīāʾ theory appears strongly affirmed in Sufi doctrine (Kalābāḏī, Ketāb al-taʿarrof, Cairo, 1380/1960, p. 71). It becomes common to designate as badal a pious person of the past (Histories, no. I, fol. 27a; Ḥākem Nīšāpūrī, for instance, calls Ḥamdūn Qaṣṣār badal). The 5th/11th century confirms these tendencies, and the first great exposés on the doctrine of abdāl/awlīāʾ which can be described as classical date from this century.

The doctrine of the abdāl was present not only in the mystical currents of Sunnism; it also appeared in traditionalist schools like Hanbalism. Frequently anti-Sufi, this school was favorable to a well-defined form of zohd which excluded socio-religious marginalism (see G. Makdisi, “The Hanbali school and Sufism,” Humaniora Islamica 2, 1974, pp. 61-72). It is difficult, however, to determine when and under what conditions the theory of the abdāl infiltrated Hanbalism; at present our only source is information in Hanbalite Ṭabaqāt of the 6th/12th century. This information is largely due to Ebn Abū Yaʿlā, whose father, Abū Yaʿlā (d. 5th/11th cent.), had been a strong upholder of belief in the awlīāʾ (Moʿtamad, Beirut, 1974, p. 170). In his Ṭabaqāt, Ebn Abū Yaʿlā has Aḥmad b. Ḥanbal, as well as several of his disciples, invoke the doctrine of the abdāl. In this version the abdāl are seven in number and perform an intercessory role (Ṭabaqāt al-ḥanābela, Cairo, 1952, I, p. 263). The head of the abdāl is called mostaḵlef; his rank is that of a nabī (a non-lawgiving prophet), and he dispenses baraka “blessing” that is transmittable by others (ibid., II, p. 62). It is not certain, however, that everyone in the Hanbalite movement agreed on this point. Ebn Baṭṭa (d. 384/997) attacks those who invoke beliefs supposedly held by the awlīāʾ (H. Laoust, La profession de foi d’Ibn Baṭṭa, Damascus, 1958, p. 87 of the Arabic text). Yet it seems evident that, despite the silence of the Koran and the continued hostility of certain conservative groups (e.g., the Muʿtazilites), the belief in abdāl/awlīāʾ, which was probably of non-Muslim origin, deriving from a common, ancient Near Eastern source, infiltrated Islam at a very early date. It was first introduced by minority Shiʿite groups (ḡolāt) which were more receptive than others to such innovations, and then extended itself to broader Shiʿite communities, such as the Ismaʿilis. Eventually it gained a large following among Sunnite Muslims, especially those who professed Sufism or zohd. As Sufism expanded throughout the Muslim world, beginning in the 5th/11th century, and Sufi orders (selselas) began to appear at the end of the 6th/12th century, the doctrine of the abdāl/awlīāʾ gained added importance. It continued to be wide-spread with modifications, until modern times. In certain Sufi orders, all the darvīšān came to be called abdāl

mallang :

Mallang means something along the lines of "the highest level of loving" its having more marifaat, more than just being someone who does what is obligatory in his religion when someone is a Mallang they give their all to the Ahlul Baiyt ( sal-lal-lahu alai hi wa sallam), so a drug doer or someone who doesnt follow sharia cannot then be a Mallang. 

I have heard that the shift of malang started from Hazrat Jamaludine Janeman Jannati(rehmatullah alaih) who was the mureed and khalifa of Hazrat Badidudine ZInda Shah Madar (radi ALlah anhu), He was the son of Hazrat Gaus-E-Pak (radiAllah anhu) sister and was born by the blessings of Hazrat Badidudine ZInda Shah Madar(radi ALlah anhu), He use to do the zikr caled Habsh-E-Dum, in which he  use take one breath after 6 mnths and use to do zikr in such state, due to the excess of this zikr blood use to come from his head, when his pir sahab Hazrat Badidudine ZInda Shah Madar(radi ALlah anhu) came to no about this state he went to see him and rubbed some mud on his head, from that day Hazrat Janeman Jannati(rehmatullah alaih) did not cut his hair as the hand of his blessed pir has touched his head and due to which his hair grow so long, which later he use to fold around as a turban.

One has to follow the silsila-e-madariya to become a malang.

Qalandar :

A Qalandar is a person who has excelled in seeing things and advances stage by stage into the Being. He even rises above the Administrative System and witnesses the core of Oneness in detail and after enjoying the Unity of the Being returns without losing his grades and then reaches back into his humanly status, so much so that his rise and fall becomes one and the same thing for him.. He witnesses part in the whole and sees the whole in the part and, then, after detaching himself from all this, plunges into a state of ecstasy.

The status of a qalandar is even higher than the loved ones because duality remains there even in that state, i.e. one is the loved one and the other is the loving. In qalanderiyat there is no duality.^[3]

Qalandar is a title given to a saint who is at a very high level of spirituality. They are different from other saints and have very strong feelings of love for God's creation. Qalandars, among the saints, are those persons who may enjoy freedom from the ties and bounds of time and space. It is claimed that all living things are given in their charge and command, every part of the universe may be at their disposal but these holy people are far above temptation, greed or lust. When people request them they feel duty-bound to listen and rectify the cause of miseries of people because they have been appointed by God for this very purpose.

Qalandars have always spread the message of love and humanity, they are always in the state of ecstasy and their actions are with the will of God. They are Wali Allah. Among contemporary people who hold the title of qalandar are Shams Ali Qalandar^[4] of Punjab, Pakistan, Shahbaz Qalander, Nathar Vali, Baba Fakruddin, Baba Hyder Wali,Bu Ali Qalandar, Hazrat Muhammad Qalandar, Javagal Shariff, India and Hadrat Masoom Shah Hayat Qalandar, Memari, Burdwan, (WB), India.

Discription Of Silsila in Sufism

Naqshbandiya:

The Naqshbandiya tariqah is named after Hadrat Shah Baha al-Din Naqshband Radi Allahu anhu [d.791H / 1389CE] and is a tariqah that is widely 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 Spiritual Order's which are all on the correct path but the Naqshbandiya, together with the Qadiriya, Chistiya and Suhrawardiya, are considered as the four main Silsila's of the Ahl as-Sunnah wa'l Jama'at.
The designation of the Naqshbandi Golden Chain has changed from century to century. From the time of Hadrat Abu Bakr as-Siddiq radi Allahu ta'ala anhu to the time of Hadrat Bayazid al-Bistami radi Allahu ta'ala anhu 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 Khaliq al-Ghujdawani [d.575H] radi Allahu anhu it was called at-Tayfuriyya. From the time of Sayyadina 'Abdul Khaliq al-Ghujdawani radi Allahu ta'ala anhu to the time of Hadrat Shah Naqshband radi Allahu ta'ala anhu it was called the Khwajaganiyya.
From the time of Hadrat Shah Naqshband [d.791H] radi Allahu ta'ala anhu through the time of Sayyadina Ubaidullah al-Ahrar radi Allahu ta'ala anhu and Sayyidina Ahmad Faruqi [d.1034H] radi Allahu ta'ala anhu, it was called Naqshbandiyya. Naqshbandiyya means to "tie the Naqsh very well." The Naqsh is the perfect engraving of Allah's Name in the heart of 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. From the time of Sayyidina Khalid al-Baghdadi [d.1242H] radi Allahu anhu until the time of Sayyadina Shaykh Ismail Shirwani radi Allahu anhu it was called the Naqshbandiyya-Khalidiyya.


Qadiriyyah:


Qadiriyyah (also transliterated Kadri, Elkadry, Kadray, Qadiri or Qadri), is one of the oldest Sufi tariqas. It derives its name from Abdul-Qadir Gilani (radi Allah anhu) (also transliterated as "Jil lani" or "Jailani" and "Jilali" in the Maghreb) AH 470 (1077-1166), a native of the Iranian province of Gilan. In 1134 he was made principal of a Sunni Hanbalite school in Baghdad.
His contribution and renown in the sciences of Sufism and Sharia was so immense that he became known as the spiritual pole of his time, al-Gauth al Azam (the "Supreme Helper" or the "Mightiest Succor"). His writings were similar to those of al-Ghazali in that they dealt with both the fundamentals of Islam and the mystical experience of Sufism.
The Order is the most widespread of the Sufi Orders in the Islamic world and can be found in Afghanistan, India, Bangladesh, Pakistan, Turkey, the Balkans, China, as well as much of the East and West Africa, like Morocco.[citation needed]
There are even small groups in Europe and the Americas. The famous traveller and writer Isabelle Eberhardt also belonged to the Qadiri order.




Chishtiya:


The Chishti Order is a Sufi order within the mystic branches of Islam which 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 emphasis on love, tolerance, and openness.
The order was founded by Abu Ishaq Shami (radi Allah anhu) (“the Syrian”) who belonged to Syria introduced the ideas Sufism in the town of Chisht, some 95 miles east of Herat in present-day western Afghanistan. Before returning to Syria Hazrat Shami(radi Allah anhu) initiated, trained and deputized the son of the local Aamir, Abu Ahmad Abdal (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 (radi Allah anhu) (popularly known as Gharib Nawaz meaning 'Benefactor of the Poor') who settled in Ajmer, India. He oversaw the growth of the order in the 13th century as Islamic religious laws were canonized. Other famous saints of the Chishti Order are Qutbuddin Bakhtiar Kaki (rehmatullah alaih) , Fariduddin Ganjshakar(rehmatullah alaih), Nizamuddin Auliya(rehmatullah alaih), Alauddin Ali Ahmed Sabir Kalyari(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) was the first to bring the Sufi path to the West, arriving in America in 1910 and later settling near Paris, France. His approach exemplified the tolerance and openness of the Chishti Order, following a custom began by Hazrat Moinuddin Chishti (rehmatullah alaih) of initiating and training disciples regardless of religious affiliation and which continued through Nizamuddin Auliya (rehmatullah alaih) and Shaykh ul-Masha”ikh Kalimullah Jehanabadi (rehmatullah alaih) (d. 1720). All his teaching was given in English, and 12 volumes of his discourses on topics related to the spiritual path are still available from American, European, and Indian sources. Initiates of his form of Sufi practice now 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.

Qalandariyah:


Qalandar is a title given to Sufi mystics,

The Qalandariyah, Qalandaris or "kalandars" are wanderering Sufi dervishes. 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 in Greater Khorasan and neighbouring regions. The first references are found in 11th century prose text Qalandarname (The Tale of the Kalandar) attributed to Ansari Harawi. The term Qalandariyyat (the Qalandar condition) appears to be first applied by Sanai Ghaznavi (d 1131) in seminal poetic works where diverse practices are described. Particular to the qalandar genre of poetry are terms that refer to gambling, games, intoxicants and Nazar ila'l-murd - themes commonly referred to as kufriyyat or kharabat.
The term remains in popular culture. Sufi qawwali singers the Sabri brothers and international Qawwali star Nustrat Fateh Ali Khan favoured the chant dam a dam masta qalandar (Oh go, go, crazy Qalandar!),

Some famous Sufis called Qalandar include Dada Hayat Qalandar, Hazrat Lal Shahbaz Qalander and Bu Ali Shah Qalandar, Hazrat Zhul Al Nun Misri, Rabia Basri Qalandar.
Today, the term qalanders in South Asia often refers to roaming Muslim teachers who may be spiritually associated with the above mentioned saints.



Rifaiya:


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 (Razi Allahu Taala anhu). One of his forefather's name was 'Rifaah' and so he became very popular with the name of Rifayee. Having born as 15th descendant of Hazrath Syedna Imam Hussain Razi Allahu Taala anhu, he was called 'Hussaini'. He belonged to the 'Shaafayee' Maslak. Even before his birth itself Huzur Akram Sallallahu Alaih Wasallam prophesied about him to his maternal uncle Hazrath Baz'as'hab Mansoor Bataahi (R.A.). He asked him to name the boy Ahmed. He said that he would be the leader of saints (Auliya Allah) and advised him to send the boy to Shaik Ali Qadiri Wasthi (R.A.) for education and training.

The order has a marked presence in Syria and Egypt and plays a noticeable role in Kosovo and Albania. The Rifa'i Tariqa has a notable tendency to blend worship styles or ideas with those of other orders that predominate in the local area. For example, the group established by Ken'an Rifa'i in Istanbul reflects elements of the Mevlevi Order, while more rural Turkish Rifa'is have sometimes absorbed significant influence from the Alevi/Bektashi tradition.
The order spread into Anatolia during the 14th and 15th Centuries and ibn Battuta makes note of Rifa'i 'tekkes' in central Anatolia. The order however, began to make ground in Turkey during the 17th to 19th centuries when tekkes began to be found in Istanbul the imperial capital of the Ottoman Empire, from here the order spread into the Balkans (especially Bosnia (where they are still present), modern day Albania and Kosovo. During the reign of Sultan Abdul Hamid II the Rifa'i order gained even more popularity in Istanbul ranking alongside the Khalwati, Qadiri and Naqshbandi orders as 'orthodox' Sufi orders.

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

Suhrawardiyya:


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 Abu Hamid al-Ghazali.c. 545 A.H. he was teaching Shafi'i fiqh at Al-Nizamiyya of Baghdad Academy. His surviving work is called Kitab Adab Al-Muridin.

Many Sufis from all over the Islamic world joined the order under the founder'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 by the Khalifa in Baghdad. His son is buried in Tashkent. Later the Order spread into India through Hazrat Jalaluddin Surkh-Posh Bukhari(RA) and Hazrat Baha-ud-din Zakariya(RA).

The principal role in the formation of a conservative ‘new piety’ and in the initiation of urban commercial and vocational groups into mysticism was played by the Suhrawardiyya silsila. Suhrawardiyya originated in Iraq but succeeded only in India to take shape as a fraternity with its infrastructure, internal hierarchy of members and cloisters and a single centre in Multan and Uchch. The Suhrawardiyya is a strictly Sunni order, guided by Shafi`i madhab. The Suhrawardiyya trace 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 to active life, renounced reclusion and excessive fasting, maintained close contacts with the authorities, and undertook diplomatic missions and political settlement of conflicts. His luxurious cloister in Baghdad, with gardens and bath houses, was specially built for him by Caliph an-Nasir, on whose behalf Abu Hafs travelled as an ambassador to the Ayyubid Sultan Malik al-Adil I of Egypt, to Khwarezm-Shah Muhammad of Bukhara and to Kaiqubad I, the Seljuk ruler of Konya.

Shaikh Abu Hafs Umar al-Suhrawardi(RDA), the author of “Awarif al-Ma’arif”, directed his disciples Hazrat Jalaluddin Surkh-Posh Bukhari & Shaikh Baha-ud-din Zakariya of Multan (1182-1262 AD) to make 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 negotiotor between invaders and muslim army.

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

When it became known that Hazrat Fakharuddin Iraqi (RA) had been named head of the Suhrawardi Order, some in the order became jealous and denounced him to the Sultan who sought to have 'Iraqi arrested.

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

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

Hazrat Fakharuddin Iraqi (RA) was deeply devoted Hazrat Sadruddin Qunawi(RA) and to the teachings of Ibn 'Arabi(RA). It was a series of speeches Hazrat Sadruddin Qunawi(RA) delivered on the esoteric meaning of Ibn 'Arabi's great works that inspired Hazrat Fakharuddin Iraqi (RA) to compose his own masterpiece of commentary and poetry named the Lama'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 highly respected by the Delhi Sultans from ‘Alauddin Khilji to Muhammad Ibn Tughlaq.

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

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

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

Owaisiya:


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 or a teacher. The miracle here is that Hazrat Rasule Karim (sal lal laho tala alaihi wasalam) became the spiritual guardian of this child and though they never met, Hazrat Rasullullah (sal lal laho tala alaihi wasalam) guided him at all times - such was their bondage. This is the reason why Rasullullah (sal lal laho tala alaihi wasalam) would often look toward Yemen, and say : "I am getting the beautiful fragrance Allah's blessings in the breeze. It is for Owais Qarni." Hazrat Owais Qarni (radi Allah anhu) could never meet Rasullullah (sal lal laho tala alaihi wasalam), primarily because he used to take care of his sick mother. She would not allow him to go anywhere. After the battle of Uhud, when Hazrat Owais Qarni (radi Allah anhu) came to know that the Prophet had lost a few teeth during the encounter, he broke all his teeth one by one till none was left - as he did not know exactly how many or which ones were lost by the prophet (sal lal laho tala alaihi wasalam). Such was the bondage of divine love between the two men, who never met each other. Once he went to Madina but failed to meet his most loved guardian. It is on record that on that day the Prophet (sal lal laho tala alaihi wasalam) suddenly left home to say prayers in the mosque, leaving hurried instructions that a great saint was coming to visit him shortly and that it was predestined that they shall never meet in this world Hazrat Owais Qarni (radi Allah anhu) knocked the Prophet's door minutes after the Prophet had left. When he was told that 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, on repeated requests from Khalifa Hazrat Umar (radi Allah anhu), Hazrat Owais Qarni (radi Allah anhu) visited Madina where his most admired lay buried. He asked Umar (radi Allah anhu) to come just outside the border of Madina to meet him. Umar (radi Allah anhu) did what the great saint had bid, but asked why he ordered him to meet him outside Madina? Owais Qarni (radi Allah anhu) said, "Omar, how can you walk so close over the soil under which lay buried the body of Muhammad (sal lal laho tala alaihi wasalam) I cannot even set my foot on the city where he lies buried." Such was the depth of his love for the Prophet (sal lal laho tala alaihi wasalam). At last, only after the passing away of his mother, he could pay respects to Rasullullah's (sal lal laho tala alaihi wasalam) holy grave. Such was pre-ordained for the greatest lover of Allah and his Prophet (sal lal laho tala alaihi wasalam). But it illustrated the pedestal of mothers. Serving them would take precedence over visiting even the Prophet(sal lal laho tala alaihi wasalam).Hazrat Owais Qarni(radi Allah anhu) used to avoid meeting people who called on him, observing that the Day of Judgement was near and he could not afford to waste his time in earthly gossips.Qarni taught := He who recognises God as a friend makes friendship with no other creature= Consider the Quran like Khidr, thy guide, in the path and never forget death. Pray regularly and always.= Remember night is meant for worship not sleep.
The Prophet Salla Allahu 'alayhi wa Sallam told on the day of judgment that Allah will create 70,000 angels same as Owaise of Qarni Radi Allahu anhuand when Owaise of Qarni Radi Allahu anhu will come there in between them and will proceed to the heaven, no one will recognize him except Allah, because in the world he used to worship away from the mankind and so he will be kept away from the mankind on the day of judgment.
In his last days he met Ali Ibn Taleb alayhis 'salam and participated in the war of Seffin and was martyred there. There is a group of people who consider themselves as Owaisia. For them there is no need of teacher and they do not have any source with them like Owaise of Qarni Radi Allahu anhu, but they are on the right path of religion due to the Grace of Allah.
His Radi Allahu anhu grave is in a small village of Yemen, which is far away from capital Sana.