(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.