Syeda Ka Lal (Urdu Version) Biography Of Moula Imam -E- Hussain (A.S) 1-30

Hadith (Sahih Al- Bukhari Shareef ) Belief

2. Belief

-The statement of the Prophet (saws) "Islam is based on five principles

 -Your invocation means your faith

Narrated Ibn 'Umar:

Allah's Messenger (ﷺ) said: Islam is based on (the following) five (principles):

1. To testify that none has the right to be worshipped but Allah and Muhammad is Allah's Messenger (ﷺ).

2. To offer the (compulsory congregational) prayers dutifully and perfectly.

3. To pay Zakat (i.e. obligatory charity) .

4. To perform Hajj. (i.e. Pilgrimage to Mecca)

5. To observe fast during the month of Ramadan.

-What is said regarding the deeds of faith

Narrated Abu Huraira:

The Prophet (ﷺ) said, "Faith (Belief) consists of more than sixty branches (i.e. parts). And Haya (This term "Haya" covers a large number of concepts which are to be taken together; amongst them are self respect, modesty, bashfulness, and scruple, etc.) is a part of faith."

-A Muslim is the one who avoids harming Muslims with his tongue and hands

Narrated 'Abdullah bin 'Amr:

The Prophet (ﷺ) said, "A Muslim is the one who avoids harming Muslims with his tongue and hands. And a Muhajir (emigrant) is the one who gives up (abandons) all what Allah has forbidden."

 -Whose Islam is the best (Who is the best Muslim)?

Narrated Abu Musa:

Some people asked Allah's Messenger (ﷺ), "Whose Islam is the best? i.e. (Who is a very good Muslim)?" He replied, "One who avoids harming the Muslims with his tongue and hands."

-To feed (others) is a part of Islam

Narrated 'Abdullah bin 'Amr:

A man asked the Prophet (ﷺ) , "What sort of deeds or (what qualities of) Islam are good?" The Prophet (ﷺ) replied, 'To feed (the poor) and greet those whom you know and those whom you do not Know (See Hadith No. 27

-To like for one's (Muslim's) brother what one likes for himself is a part of faith

The Prophet (ﷺ) said, "None of you will have faith till he wishes for his (Muslim) brother what he likes for himself."

-To love the Messenger (Muhammad saws) is a part of faith

Narrated Abu Huraira:

"Allah's Messenger (ﷺ) said, "By Him in Whose Hands my life is, none of you will have faith till he loves me more than his father and his children.

Narrated Anas:

The Prophet (ﷺ) said "None of you will have faith till he loves me more than his father, his children and all mankind."

-Sweetness (delight) of faith

Narrated Anas:

The Prophet (ﷺ) said, "Whoever possesses the following three qualities will have the sweetness (delight) of faith:

1. The one to whom Allah and His Apostle becomes dearer than anything else.

2. Who loves a person and he loves him only for Allah's sake.

3. Who hates to revert to Atheism (disbelief) as he hates to be thrown into the fire."

-To love the Ansar is a sign of faith

Narrated Anas:

The Prophet (ﷺ) said, "Love for the Ansar is a sign of faith and hatred for the Ansar is a sign of hypocrisy."

Narrated 'Ubada bin As-Samit:

who took part in the battle of Badr and was a Naqib (a person heading a group of six persons), on the night of Al-'Aqaba pledge: Allah's Apostle said while a group of his companions were around him, "Swear allegiance to me for:

1. Not to join anything in worship along with Allah.

2. Not to steal.

3. Not to commit illegal sexual intercourse.

4. Not to kill your children.

5. Not to accuse an innocent person (to spread such an accusation among people).

6. Not to be disobedient (when ordered) to do good deed."

The Prophet (ﷺ) added: "Whoever among you fulfills his pledge will be rewarded by Allah. And whoever indulges in any one of them (except the ascription of partners to Allah) and gets the punishment in this world, that punishment will be an expiation for that sin. And if one indulges in any of them, and Allah conceals his sin, it is up to Him to forgive or punish him (in the Hereafter)." 'Ubada bin As-Samit added: "So we swore allegiance for these." (points to Allah's Apostle)

-To flee (run away) from Al-Fitn (afflictions and trials), is a part of religion

Narrated Abu Said Al-Khudri:

Allah's Messenger (ﷺ) said, "A time will soon come when the best property of a Muslim will be sheep which he will take on the top of mountains and the places of rainfall (valleys) so as to flee with his religion from afflictions."

-The statement of the Prophet (saws): "I know Allah Ta'ala better, than all of you do."

Narrated 'Aisha:

Whenever Allah's Messenger (ﷺ) ordered the Muslims to do something, he used to order them deeds which were easy for them to do, (according to their strength and endurance). They said, "O Allah's Messenger (ﷺ)! We are not like you. Allah has forgiven your past and future sins." So Allah's Apostle became angry and it was apparent on his face. He said, "I am the most Allah fearing, and know Allah better than all of you do."

-Whoever hates to revert to Kufr

Narrated Anas:

The Prophet (ﷺ) said, "Whoever possesses the following three qualities will taste the sweetness of faith:

1. The one to whom Allah and His Apostle become dearer than anything else.

2. Who loves a person and he loves him only for Allah's sake.

3. Who hates to revert to disbelief (Atheism) after Allah has brought (saved) him out from it, as he hates to be thrown in fire."

-The grades in superiority of the believers will be according to their good deeds

Narrated Abu Said Al-Khudri:

The Prophet (ﷺ) said, "When the people of Paradise will enter Paradise and the people of Hell will go to Hell, Allah will order those who have had faith equal to the weight of a grain of mustard seed to be taken out from Hell. So they will be taken out but (by then) they will be blackened (charred). Then they will be put in the river of Haya' (rain) or Hayat (life) (the Narrator is in doubt as to which is the right term), and they will revive like a grain that grows near the bank of a flood channel. Don't you see that it comes out yellow and twisted"

Narrated Abu Said Al-Khudri:

Allah's Messenger (ﷺ) said, "While I was sleeping I saw (in a dream) some people wearing shirts of which some were reaching up to the breasts only while others were even shorter than that. Umar bin Al-Khattab was shown wearing a shirt that he was dragging." The people asked, "How did you interpret it? (What is its interpretation) O Allah's Messenger (ﷺ)?" He (the Prophet (ﷺ) ) replied, "It is the Religion."

-Al-Haya (self-respect, modesty bashfulness, honour etc.) is a part of faith

Narrated 'Abdullah (bin 'Umar):

Once Allah's Messenger (ﷺ) passed by an Ansari (man) who was admonishing his brother regarding Haya'. On that Allah's Messenger (ﷺ) said, "Leave him as Haya' is a part of faith."

-(The Statement of Allah Jalla Jalalahu) "But if they repent [by rejecting Shirk (polytheism) and accept Islamic Monotheism] and perform As-Salat (Iqamat-as-Salat) and give Zakat then leave their way free."

Narrated Ibn 'Umar:

Allah's Messenger (ﷺ) said: "I have been ordered (by Allah) to fight against the people until they testify that none has the right to be worshipped but Allah and that Muhammad is Allah's Messenger (ﷺ), and offer the prayers perfectly and give the obligatory charity, so if they perform that, then they save their lives and property from me except for Islamic laws and then their reckoning (accounts) will be done by Allah."

-Whoever says that faith is action (good deeds)

Narrated Abu Huraira:

Allah's Messenger (ﷺ) was asked, "What is the best deed?" He replied, "To believe in Allah and His Apostle (Muhammad). The questioner then asked, "What is the next (in goodness)? He replied, "To participate in Jihad (religious fighting) in Allah's Cause." The questioner again asked, "What is the next (in goodness)?" He replied, "To perform Hajj (Pilgrim age to Mecca) 'Mubrur, (which is accepted by Allah and is performed with the intention of seeking Allah's pleasure only and not to show off and without committing a sin and in accordance with the traditions of the Prophet)."

-If one does not embrace Islam truly but does so by compulsion or for fear of being killed (then that man is not a believer)

Narrated Sa'd:

Allah's Messenger (ﷺ) distributed (Zakat) amongst (a group of) people while I was sitting there but Allah's Messenger (ﷺ) left a man whom I thought the best of the lot. I asked, "O Allah's Messenger (ﷺ)! Why have you left that person? By Allah I regard him as a faithful believer." The Prophet (ﷺ) commented: "Or merely a Muslim." I remained quiet for a while, but could not help repeating my question because of what I knew about him. And then asked Allah's Messenger (ﷺ), "Why have you left so and so? By Allah! He is a faithful believer." The Prophet (ﷺ) again said, "Or merely a Muslim." And I could not help repeating my question because of what I knew about him. Then the Prophet (ﷺ) said, "O Sa'd! I give to a person while another is dearer to me, for fear that he might be thrown on his face in the Fire by Allah."

-To greet is a part of Islam

Narrated 'Abdullah bin 'Amr:

A person asked Allah's Messenger (ﷺ) . "What (sort of) deeds in or (what qualities of) Islam are good?" He replied, "To feed (the poor) and greet those whom you know and those whom you don't know."

-Sins are from ignorance and a sinner is not a disbeliever unless he worships others along with Allah 'Azza wa Jall

Narrated Al-Ma'rur:

At Ar-Rabadha I met Abu Dhar who was wearing a cloak, and his slave, too, was wearing a similar one. I asked about the reason for it. He replied, "I abused a person by calling his mother with bad names." The Prophet said to me, 'O Abu Dhar! Did you abuse him by calling his mother with bad names You still have some characteristics of ignorance. Your slaves are your brothers and Allah has put them under your command. So whoever has a brother under his command should feed him of what he eats and dress him of what he wears. Do not ask them (slaves) to do things beyond their capacity (power) and if you do so, then help them.' "

-"And if two parties (or groups) from among the believers fall to fighting, then make peace between them both…" Allah has called them "believers"

Narrated Al-Ahnaf bin Qais:

While I was going to help this man ('Ali Ibn Abi Talib), Abu Bakra met me and asked, "Where are you going?" I replied, "I am going to help that person." He said, "Go back for I have heard Allah's Messenger (ﷺ) saying, 'When two Muslims fight (meet) each other with their swords, both the murderer as well as the murdered will go to the Hell-fire.' I said, 'O Allah's Messenger (ﷺ)! It is all right for the murderer but what about the murdered one?' Allah's Messenger (ﷺ) replied, "He surely had the intention to kill his companion."

-Dhulm (wrong) of one kind can be greater or lesser than that of another

Narrated 'Abdullah:

When the following Verse was revealed: "It is those who believe and confuse not their belief with wrong (worshipping others besides Allah.)" (6:83), the companions of Allah's Messenger (ﷺ) asked, "Who is amongst us who had not done injustice (wrong)?" Allah revealed: "No doubt, joining others in worship with Allah is a great injustice (wrong) indeed." (31.13)

-The signs of a hypocrite

Narrated Abu Huraira:

The Prophet (ﷺ) said, "The signs of a hypocrite are three:

1. Whenever he speaks, he tells a lie.

2. Whenever he promises, he always breaks it (his promise ).

3. If you trust him, he proves to be dishonest. (If you keep something as a trust with him, he will not return it.)"

Narrated 'Abdullah bin 'Amr:

The Prophet (ﷺ) said, "Whoever has the following four (characteristics) will be a pure hypocrite and whoever has one of the following four characteristics will have one characteristic of hypocrisy unless and until he gives it up.

1. Whenever he is entrusted, he betrays.

2. Whenever he speaks, he tells a lie.

3. Whenever he makes a covenant, he proves treacherous.

4. Whenever he quarrels, he behaves in a very imprudent, evil and insulting manner.

-Al-Jihad (fighting tn Allah's Cause) is a part of faith

Narrated Abu Huraira:

The Prophet (ﷺ) said, "The person who participates in (Holy battles) in Allah's cause and nothing compels him to do so except belief in Allah and His Apostles, will be recompensed by Allah either with a reward, or booty (if he survives) or will be admitted to Paradise (if he is killed in the battle as a martyr). Had I not found it difficult for my followers, then I would not remain behind any sariya going for Jihad and I would have loved to be martyred in Allah's cause and then made alive, and then martyred and then made alive, and then again martyred in His cause."

-It is a part of faith to establish the (Nawafil — voluntary) prayers during the nights of Ramadan

Narrated Abu Huraira:

Allah's Messenger (ﷺ) said: "Whoever establishes prayers during the nights of Ramadan faithfully out of sincere faith and hoping to attain Allah's rewards (not for showing off), all his past sins will be forgiven."

-To observe fasting (according to Islamic teachings)] during the month of Ramadan (sincerely and faithfully) hoping for Allah's Reward only, is a part of faith

Narrated Abu Huraira:

Allah's Messenger (ﷺ) said, "Whoever observes fasts during the month of Ramadan out of sincere faith, and hoping to attain Allah's rewards, then all his past sins will be forgiven."

-Religion is very easy

Narrated Abu Huraira:

The Prophet (ﷺ) said, "Religion is very easy and whoever overburdens himself in his religion will not be able to continue in that way. So you should not be extremists, but try to be near to perfection and receive the good tidings that you will be rewarded; and gain strength by worshipping in the mornings, the afternoons, and during the last hours of the nights." (See Fath-ul-Bari, Page 102, Vol 1).

-Faith increases and decreases

Narrated Anas:

The Prophet (ﷺ) said, "Whoever said "None has the right to be worshipped but Allah and has in his heart good (faith) equal to the weight of a barley grain will be taken out of Hell. And whoever said: "None has the right to be worshipped but Allah and has in his heart good (faith) equal to the weight of a wheat grain will be taken out of Hell. And whoever said, "None has the right to be worshipped but Allah and has in his heart good (faith) equal to the weight of an atom will be taken out of Hell."

Narrated 'Umar bin Al-Khattab:

Once a Jew said to me, "O the chief of believers! There is a verse in your Holy Book Which is read by all of you (Muslims), and had it been revealed to us, we would have taken that day (on which it was revealed as a day of celebration." 'Umar bin Al-Khattab asked, "Which is that verse?" The Jew replied, "This day I have perfected your religion For you, completed My favor upon you, And have chosen for you Islam as your religion." (5:3) 'Umar replied,"No doubt, we know when and where this verse was revealed to the Prophet. It was Friday and the Prophet (ﷺ) was standing at 'Arafat (i.e. the Day of Hajj)"

-To pay Zakat is a part of Islam

Narrated Talha bin 'Ubaidullah:

A man from Najd with unkempt hair came to Allah's Messenger (ﷺ) and we heard his loud voice but could not understand what he was saying, till he came near and then we came to know that he was asking about Islam. Allah's Messenger (ﷺ) said, "You have to offer prayers perfectly five times in a day and night (24 hours)." The man asked, "Is there any more (praying)?" Allah's Messenger (ﷺ) replied, "No, but if you want to offer the Nawafil prayers (you can)." Allah's Messenger (ﷺ) further said to him: "You have to observe fasts during the month of Ramadan." The man asked, "Is there any more fasting?" Allah's Messenger (ﷺ) replied, "No, but if you want to observe the Nawafil fasts (you can.)" Then Allah's Messenger (ﷺ) further said to him, "You have to pay the Zakat (obligatory charity)." The man asked, "Is there any thing other than the Zakat for me to pay?" Allah's Messenger (ﷺ) replied, "No, unless you want to give alms of your own." And then that man retreated saying, "By Allah! I will neither do less nor more than this." Allah's Messenger (ﷺ) said, "If what he said is true, then he will be successful (i.e. he will be granted Paradise)."

-To accompany the funeral processions (up to the place of burial) is a part of faith

Narrated Abu Huraira:

Allah's Messenger (ﷺ) said, "(A believer) who accompanies the funeral procession of a Muslim out of sincere faith and hoping to attain Allah's reward and remains with it till the funeral prayer is offered and the burial ceremonies are over, he will return with a reward of two Qirats. Each Qirat is like the size of the (Mount) Uhud. He who offers the funeral prayer only and returns before the burial, will return with the reward of one Qirat only."

-(What is said regarding) the fear of a believer that his good deeds may be annulled (lost) without his knowledge

Narrated 'Abdullah:

The Prophet (ﷺ) said, "Abusing a Muslim is Fusuq (an evil doing) and killing him is Kufr (disbelief)."

Narrated 'Ubada bin As-Samit:

"Allah's Messenger (ﷺ) went out to inform the people about the (date of the) night of decree (Al-Qadr) but there happened a quarrel between two Muslim men. The Prophet (ﷺ) said, "I came out to inform you about (the date of) the night of Al-Qadr, but as so and so and so and so quarrelled, its knowledge was taken away (I forgot it) and maybe it was better for you. Now look for it in the 7th, the 9th and the 5th (of the last 10 nights of the month of Ramadan)."

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.