Thursday, April 4, 2013

Hazrat Tawakkal Mastan Shah Soharwardi (RA) Bangalore

Today I heard about the famous saint mazara in Bangalore. I am palanning to visit the grave this. week end. Insha allha.  Before going to visit any dargha , I will try to collect lots of information about them. That would be inspirational one.  

Tawakkal Mastan Vali is considered by his followers to be a Sufi saint from the Suharwardia Order of the 17th century. His. He is a disciple of the Sufi order of Baba Fakruddin of Penukonda.

Baba Fakhruddin Suharwardy is a Sufi saint who lived in the 12th century. His Mausoleum is located in Penukonda, Anantapur District, Andhra PradeshIndia.
Before coming to Penukonda, he was a king of Sistan and Shahpur in Iran.[1] He renounced the world for the sake of Allah and was, his disciples say, a true follower of Islam who then found his Murshid (Spiritual Guide) — that is, Tabr-e-Aalam Baadshah Nathar Vali, who himself was a king who also had renounced the world in a place called Tiruchirapalli (Tamil Nadu). After serving Hazarath for several years on the latter's command he left for Penukonda in order to preach.

The Dargah Hazarath Tawakkal Mastan in Cottonpet, Bangalore, reflects Bangalore’s secularism by attracting both Hindus and Muslims. Bollywood biggie Amitabh Bachchan came here after surviving an accident during the making of Coolie, music whiz A R Rahman is a regular visitor and so are the family of late Kannada film actor Raj Kumar.

Haider Ali initiated work on the dargah in 1777, which was completed in 1783 by Tipu Sultan. The shrine is dedicated to Sufi Saint Hazrat Tawakkal Mastan Baba. The story goes that when Hyder Ali Khan ascended the throne, he wanted to replace the mud walls of the Kalasipalyam fort with stone walls. Three men -- Hazrath Tipu Mastan, Hazarath Manik Mastan and Hazrath Tawakkal Mastan -- came to Bangalore and joined the work force. They were laborers by day and spent the night in prayer without accepting any wages.

A puzzled Hyder wanted to get to the bottom of it. Investigations revealed that the trio went to a mosque in Kumbarpet after work and slept there. When an official went to the mosque to look for them, he saw no one there, only three parts of a human body, with two dogs standing guard. Hyder realised that the three were no ordinary men, but saints. 

There is another folklore, according to which, with the blessings of Hazrat Tipu Mastan, Hyder Ali had a son, whom he appropriately named after the saint. It is said that Hazrat Manik Mastan died in Bangalore while Tipu Mastan went away to Arcot in Tamil Nadu. Tawakkal Mastan stayed in Bangalore and settled in Cottonpet. Hyder Ali wanted to present the saint with something, but all he wanted was a mosque be built there.

Another reason why the dargah is so special is that it is associated with the Hindu Karaga festival. The Karaga procession isn’t complete without a visit to the Dargah. There are different versions as to how this came about. Legend has it that that the saint was a mason from Arabia who was involved in the construction of Haidar's fort. He had the misfortune of being trampled on by the crowd during the karaga procession. It is said that he fainted and was revived by some priests who applied kum-kum on his wounds. He then insisted that the procession stop at the dargah every time.

Another legend has it that Hyder Ali wanted to expand and develop Bangalore and brought people of the Thigala community from Tiruchinapalli, Arcot, Thanjavur and Madurai to help him. Among them was a scholar called Dharmaraja who wanted Hyder Ali to build a temple and a muth. Hyder Ali constructed the temple and the muth, named after Dharmaraja Swamy.

Once during the annual Karaga from Dharmaraja Temple, a person carrying the Karaga stopped at Tawakkal Mastan Dargah and asked for his blessings so that the Karaga would not fall off his head (considered sacrilege). Tawakkal blessed him and the tradition continues

Tuesday, March 19, 2013


In Allah's garden you gather roses, 

Being drunk with divine mysteries: 
Hazrat Mehboob-e-Elahi -- the beloved of Allah, 
O, how I long for the attar of your company
Hazrat Nizamuddin Aulia (d. 1325 A.D.) represents in many ways the pinnacle of the Chishti Order of the Sufis. Hazrat Baba Farid, his spiritual guide, said to him on appointing him as his successor: "Be like a big tree, so that Allah's creation, the human beings in their vast multitudes, may find rest and solace under your shadow." This partly explains why he admitted so many (according to some, including Barani, too many) men into the Chishti order as his disciples. Another reason has been clearly formulated in this way: "History, nonetheless, bears out the wisdom of his open-ended policy . . . To far-flung areas of Uttar Pradesh, Rajastan, Gujarat, Bihar, Bengal and the Deccan, Hazrat Nizamuddin Aulia sent able disciples well versed in the Chishti practices, yet sensitive to the needs of the local populace."With regard to the Sufi path, Hazrat Nizamuddin Aulia taught the following: "For a dervish, three things are necessary. They all begin with an 'ain' (an Arabic letter), i.e., Ishq (love), Aql (intelligence) and Ilm (knowledge). Let us discuss these three qualities one by one.
Sufism is, in its essence, the way of love. Love is considered to be a spiritual alchemy by means of which the baser qualities of a human being are transformed into higher ones. In this respect it suffices to say that Hazrat Nizamuddin Aulia is known as Mehboob-e-Elahi, the beloved of Allah. Of course the spiritual status of a beloved is much higher than that of a lover.
'Intelligence' changed in the hands of Hazrat Nizamuddin Aulia into wisdom. His wisdom manifested itself in the shape of service to humanity. About him it has been said: "He was not a miracle-monger of the ordinary sort. He never flew in the air or walked on water with dry and motionless feet. His greatness was the greatness of a loving heart; his miracles were the miracles of a deeply sympathetic soul. He could read a man's inner heart by a glance at his face and spoke the words that brought consolation to a tortured heart."
About 'knowledge', the third faculty of a dervish, it can be said that Hazrat Nizamuddin Aulia was one of the greatest scholars
of his day. He wanted to become a Qazi, but gave it all up in his pursuit of inner knowledge. After becoming a Mureed (spiritual disciple) of Hazrat Baba Farid, he lived in extremely poor circumstances. Seeing him, a former friend expressed great surprise as he remembered Hazrat Nizamuddin Aulia as one who had begun a very promising career as a scholar. When Hazrat Nizamuddin Aulia told all of this to Hazrat Baba Farid, his murshid (spiritual guide) suggested that he should recite the following couplet to his friend:

You are not my fellow traveller.
Tread your own path
May you be affluent.
And I downtrodden.
Then Hazrat Baba Farid ordered him to take a tray of food from the kitchen and carry it on his head to his friend. After doing so, he recited the verse. This deeply moved his friend.One day, someone told a story of a certain saint who expired while slowly repeating the name of Allah. The eyes of Hazrat Nizamuddin Aulia, who was listening to this story, filled with tears and he recited this quatrain:
I come running to the end of Your street,
Tears are washing and washing my cheek.
Union with You -- what else can I seek?
My soul I surrender as Your name I repeat.

Early Years

After leaving their homeland the city of Bokhara, the paternal grandfather of Hazrat Nizamuddin Aulia -- Khwaja Ali -- and the maternal grandfather of Hazrat Nizamuddin Aulia -- Khwaja Arab -- along with their family, came to India. At first they lived in Lahore, but later they took up their residence in Badayun (East of Delhi). Khwaja Arab married his daughter Bibi Zulaitaikha to Khwaja Ali's son Khwaja Ahmad.
The birth of Hazrat Nizamuddin Aulia took place on the last Wednesday of the month of Safar, i.e., the 27th of Safar 636 A.H. (1238 A.D.) Up to this day, his birthday celebration takes place. His shrine is bathed and the water thereof is distributed among the visitors.
Hazrat Nizamuddin Aulia's father expired when Hazrat Nizamuddin Aulia was five years old. His mother brought him to a school where he learned to recite the holy Qur'an. In a short time he mastered the seven ways of recitation of the holy Qur'an. Then he studied Arabic grammar, Ahadith (traditions of the Prophet Mohammed, peace be upon him), commentary of the Qur'an and logic. At the age of twelve, he received the "turban of excellency." He was so sharp-witted, wise and understanding that he was given the title "Debater, capable of defeating the congregation." He became distinguished in the science of Tafsir (commentary on the Qur'an), in the knowledge of Ahadith, in Fiqh (Islamic Jurisprudence), mathematics and astronomy. Khwaja Shamsul Malik was among his most learned teachers. He received a testimony of knowledge of Ahadith from Maulana Kamaluddin. (2)
Although in that period, Hazrat Nizamuddin Aulia used to sit among the ulama (the scholars of Islam), he was more interested in the inner life. He often used to say: "In the days of youth, I used to live in the company of the ulama, but in my heart the thought used to come that I should go away from their company and turn my face to the Divine Teacher." (3)

Spiritual advice of his Master and making his spiritual successor 

One day while Nizamuddin was serving his Teacher, Baba Fariduddin said, “My son Nizam, May Allah have mercy on you. It has been inspired to me that soon you will take leave from here. Allah has raised you to the level of realization. So listen: always fast, because fasting keeps the lower self in control. It is through fasting that both body and soul remains in protection of Allah. Allah save him who fast from the whispering of the evil beings and from their misguidance. And listen, salaat (muslim prayer) is like miraj for mu’min. So those who wish to meet Allah, for them salaat is the vehicle. To pray five times a day is obligation upon all believers, so always achieve them. But for the lovers of God, more is demanded. So pray voluntary prayer as much as you can. It is because Allah becomes very happy with voluntary devotion of His servants. After this is Hajj, the pilgrimage. Hajj obliterate all sins of man. Allah Himself is the bestower of Garden to His servants. 

He then said: “When you return to Delhi, do not waste a single moment. Always attach yourself to contemplation and meditation. Remember, the moment we waste, we have to be accountable to God for that. Do not be without the remembrance of God for a moment. None can be sure of the amount of time one has left before death. When the angel of death arrives for us, we never know. God forbid, if we die in those moments where we are absent from remembering God, think how much ashamed we would be to present ourselves to God?

Then after a little pause he said, “Son, God’s kindness is vast. There is none equal in generosity of giving than Him. Whoever asks to Him, receives. Be careful, never ask to anyone for anything to gain. Whatever you need, ask from Allah. I am praying to Allah for you. Whatever you may ask Him, you will receive. Remember, tawakkul (dependence of God) is destroyed by asking to people. Besides, what people have really that they may give to you?! The Kingdom is God’s, everything belongs to Him. He gives whomsoever He wills, and withholds from whomsoever He wills. Whatever is stored for you, you will surely get them. No power can take them. 

Then he again said: “Remember another special secret. He who has Allah, has everything. If you can please Allah, you will neither have any need of this world or the hereafter. If you are in the Path of Allah, Allah will bend people’s heart towards you and you things will appear at your door even without asking. 

At last he said: “Avoid the rulers, people of position and people of excessive wealth / opulence as much as you can. Because almost all of them are people of dunya (samsara). And the company of people of the dunya corrupts the heart. Do not accept their gifts, because majority of the people of wealth, their income is not halal (kosher). Moreover this attaches the heart to the lower world. I pray that Allah keeps you pure from every impurity. May the love of Allah be permanent in your heart and may it be illuminated.”

Hazrat Nizamuddin received the highest art of spiritual training in the company of his Master, Hazrat Fariduddin Ganjshakar. During this time her served his Master in total dedication, spending most of his time in prayer, remembrance practice (zikr), meditation (contemplation), moshaheda (witnessing), recitation of the Quran and reciting litanies. 

When inspiration descended to Hazrat Fariduddin that Nizamuddin is close to attaining spiritual perfection, he felt happy and sad at the same time. Happy because he has attained and have become an worthy disciple, and sad because now he has to be sent to the world to be a light unto others. So one day he called Nizamuddin to his side and said, “My son, even if I want, I can not keep you any more with me. You have finished your ask. Allah the Most Great is pleased with you. Now if I do not allow you to serve humanity, Allah will be displeased with me. 

Listen, Allah has given two things in front of man. One is this temporal world and the everlasting Kingdom of the hereafter. My desire is that you work for the Kingdom of God. Foolish people have rejected the refuge of Allah and have accepted the temporal world. They are approaching Hell fire after being seduced by the Devil. There is a need to give them guidance. May you be inspired to call people of Hindustan to the noble Path. 

After this Baba Farid called his dervishes and addressed them: Know that today I am giving the Taj (Honor) of the Sufis to Nizamuddin. 

Hearing this Nizamuddin lowered his head in humility and began to cry. Baba Fariduddin consoled him saying: Do not fear my son. Ask help in every action from Allah, He will be your help. 

After this Baba Fariduddin gave him the turban that he received from his own Shaykh Hazrat Qutubuddīn Bakhtiyār Kākī. He then gave him the khikah (coat of the Dervish) and the staff as well. After this Hazrat Fariduddin asked him to pray two cycle of prayer of gratefulness. Then he made him stand facing the Qibla (towards Mecca) and pointing to Heaven with his finger, Baba Farid said: "Allah, I am surrendering Nizam to Your hand. May You help him in every affair."

Hazrat Baba Farid, said to him on appointing him as his successor, "Be like a large tree so that Allah's creation, the human beings in their vast multitudes, may find rest and solace under your shadow."

This partly explains why he admitted so many men into the Chishti order as his disciples. Hazrat Nizamuddin also sent his well-versed and caring disciples to far-flung areas of Uttar Pradesh, Rajastan, Gujarat, Bihar, and Bengal amongst other places to spread the word of truth.

Master Nizamuddin later said, "After I was given the responsibility, I remained in the company of my Master for only two more days. Before parting he called me to him and said, "My son, Allah grants three gifts to His servants: 'Ilm or knowledge, Aql or intelligence and Ishq or love of God.  Most people don't receive them at the same time. This is a special gift and Allah have bestowed you with three of them. It is your duty to pay respect to this gift.

Baba Fariduddin further adviced him: "Baba Nizam, when you will find two task has been imposed simultaneously upon you, one of the Deen (the Path) and the other of the world, then given preference to the work of the Deen.

Love the creation of the Creator. Even if they behave rudely towards you, do not be displeased with them. Consider them kindly as someone who have not matured in understanding. There will come a time when great opulence and wealth would beg you to be yours. But becareful, do not fall into the attachment of delusions. Remember, the Devil come in many disguises to capture human beings in its gang. Sometime it comes in the disguise of worldly wealth, sometime as position and power, some time as immoral relations and sometime even in the disguise of pious people. Common folks can not recognize the Devil and hence get caught into its net. Allah has given you knowledge and conscience. Whenever you will feel the work of Devil in any work, always leave it by saying, "la haowla wa la quwwata illa billah." There is no power and might except that of Allah. Never do that which give rise to suspicious in your heart, never eat that which create suspicious in mind, never accept money that you have suspicion on its purity. I am giving you to the hands of Allah. He will help you in every affair."

After this Nizamuddin bade farewell to his Master and began his journey to Delhi. Shortly after that when Nizamuddin returned to Delhi, he received news that Baba Farid has returned to the Lord.

Coming to Delhi
"When my eighteenth year began," Hazrat Nizamuddin Aulia tells, "I travelled from Badayun to Delhi." Musamma Ayuz accompanied him in this journey. Ayuz was a staunch believer in the spiritual greatness of Baba Farid. Whenever he saw the slightest danger because of robbers or wild beasts, he would cry out: "O, Pir! Come! I need your protection." "I asked him the name of that Pir and Ayuz said: "It is the one who has caught your heart and got you enamoured," meaning Baba Farid. Thus from that day my faith in the Sheikh increased."
"When in Delhi, I stayed by chance near Hazrat Baba Fariduddin's brother and caliph Hazrat Sheikh Najibuddin Mutawakkil. My mother and sister were also with me. We rented a house in the neighbourhood of the great Sheikh, whose company was very valuable to me. In his presence, the qualities of Baba Fariduddin Ganj-e-Shakar used to be described. On hearing them, I felt the desire of kissing his feet. For approximately three years I stayed in Delhi." (4)
Meeting Baba Farid
One day Hazrat Nizamuddin Aulia said to Sheikh Najibuddin Mutawakkil that he should pray to God, so that he (Nizamuddin) might become a Qazi. Then he would be able to spread justice among the creatures of God. The Sheikh remained silent. When Hazrat Nizamuddin repeated his question, he answered thus: "God forbid that you be a Qazi; be something else!"
In those days, Hazrat Nizamuddin Aulia used to spend the nights at the Jama Masjid. One morning, the muezzin (the one who calls to the prayer) recited the following verse from the minaret:
"Has not the time come
For the faithful
That their hearts should bend
For the remembrance of Allah" [Qur'an 57:16]
Hearing this, Hazrat Nizamuddin Aulia's condition changed. It was as if he received spiritual illumination from every direction. And, without any food, he left Delhi in order to present himself to Baba Farid. At the age of twenty, on Wednesday the 11th of Rajab 655 A.H. (1257 A.D.), he reached Ajodhan. Coming before Hazrat Baba Farid, he unsuccessfully tried to summon up courage to tell in detail how eager he was to see him. He could not do so, because of awe. Baba Farid then said: "Every newcomer is nervous." Thereafter Baba Farid recited this verse:
"O, the fire of separation of Thee,
Has made the hearts like roasted meat;
The flood of the fondness of Thee,
Has made the lives morose."
Then Hazrat Nizamuddin Aulia was honoured to be accepted as the mureed (spiritual disciple) of Baba Farid. Then Baba Sahib remarked: "O, Nizamuddin! I wanted to entrust the domain of Delhi to someone else. When you were on the way I heard a voice to the effect that I should wait as Nizamuddin is coming. He is fit for this domain. It should be entrusted to him. So stay in our company so that after completing your inner training, we will appoint you as our caliph and as the Wali-e-Hindustan (the saint of India)."Hazrat Nizamuddin lived in the company of his Pir-o-murshid (spiritual guide) for seven months and a few days. In this shortl period, he became deserving of the khilafat of the great mystic Baba Farid. On the second of Rabi'ul Awwal 656 A.H. (1258 A.D.), Baba Farid bestowed khilafat and wilayat to Hazrat Nizamuddin Aulia by giving him the special turban, which came to Baba Sahib from Chisht (Afghanistan). After coming to Delhi, Hazrat Nizamuddin Aulia ascended the throne of khilafat-e-piran-e-Chisht (5), i.e., he became a caliph of the Chishti Sheikhs. Hazrat Nizamuddin Aulia came ten times to Ajodhan: three times in the life of Baba Farid and seven times after his death (6).
After residing in Delhi for a few days, he disdained the crowds of people and desired to withdraw himself to the desert. He then received a Divine inspiration that his place of residence should be Ghiyaspur, a small village outside the city of Delhi. First he had raised a temporary shed with a straw roof for himself and all his companions. After some time, a better place was constructed for him by one of his disciples, Ziauddin Wakil Mulk. Hazrat Nizamuddin Aulia lived here for more than sixty years and never changed his place of residence. The khanqah is still there and is visited by many people up to this day.
After passing the spiritual status of ghousiat and farwaniyat, Hazrat Nizamuddin Aulia reached the status of Mehboob (beloved). His personality was the container of divine secrets and his intentions were in harmony with those of Allah. He spread a very fine fragrance. Qazi Hamiduddin Kashani also became fragrant with this scent and unsuccessfully tried to wash it way. He narrated the incident to Hazrat Nizamuddin Aulia, who explained it thus: "Qazi, this fragrance is of the love of Allah, which He gives to His lovers."
In the early period of his life he experienced great poverty. Although in Sultan Ghyasuddin Balban's time one could buy melons for very little money, the greater part of the season would pass without Hazrat Nizamuddin Aulia eating a single slice. One day a pious woman brought some barley flour and presented it to him. He asked Sheikh Kamaluddin Yaqub to boil it in a cauldron. At that moment a faqir with a patched frock arrived and with a loud voice said: "O, Nizamuddin! bring whatever is present." Then Hazrat Nizamuddin Aulia gave all the food to him. The faqir ate it all and then broke the cauldron. Hereafter he said: "O, Nizamuddin! You have received the bounties of the invisible world from Baba Farid and the bowl of visible poverty I have broken. Now you have become the sultan of both the visible and invisible world." From that day on, countless gifts started coming and free food was distributed to hundreds of visitors every day.
Hazrat Nizamuddin Aulia was very generous as can be seen in the following narration, which can be found in Jami's "Nafhatul Uns". A merchant of Multan lost all his possessions to a band of thieves. He told Sheikh Sadruddin, the son of the famous Suhrawardy saint (Shaikh Bahauddin Zakaria of Multan), that he intended to go to Delhi and asked for a letter of recommendation to Hazrat Nizamuddin Aulia. Then he was told by the great saint that he would receive all the gifts that would be given from the morning to the chasht (forenoon) prayers. About 12,000 golden and silver coins were received. All these were given to the merchant.
Every day large numbers of gifts used to be received, but they were distributed before the evening. More than three thousand needy people used to live on the langar (tree feeding).
Shortly before his death, Hazrat Nizamuddin Aulia called Khadim Iqbal and said: "Whatever cash is present, bring it so that I may distribute it to the deserving." Iqbal replied: "Whatever gifts come, they are spent on the same day. But there are a few thousand tons of grain in our storeroom." Bring it out and distribute it to the deserving," said Hazrat Nizamuddin Aulia.
Hazrat Nizamuddin Aulia had great love of sama (Sufi music). His friends, disciples and students used to perform such Qawwali (music) in his presence, that even animals used to stop and listen to it (7). One day he was out for a walk, when he saw a person who was pulling water out of a well and was saying in a loud voice to his companions: "Remain outside today, brother!" Hazrat Nizamuddin, after hearing this, started weeping, and his khuddam (servants) repeated that line until they reached home again.
Hazrat Nizamuddin Aulia remained a bachelor all his life. Once his kamarband (a rope used to fasten a pair of trousers) got away from his hand. Baba Farid then said: "Tighten the kamarband properly." Hazrat Nizamuddin asked: "How should I do it? Baba Sahib answered: "Tighten it in such a way that except the houris of heaven, nobody is capable of opening it." Hearing that Hazrat Nizamuddin Aulia put his head on the floor and did not marry . (8)

Writing and sayings
Hazrat Nizamuddin Aulia collected the discourses of his Pir-o-murshid in a book called "Rahat-ul-Qulodo."
Some of the sayings of Hazrat Nizamuddin Aulia:
1. The wilayat (domain) of gnosis and faith can suffer decay. The wilayat of compassion can not.
2. The love of Aulia (saints) is stronger than their reason.
3. The lock of spiritual perfection has very many keys. All those keys are to be possessed. If one does not open it, others can.
4. He who has knowledge, reason, and love, is deserving to become a caliph of the Sufi sheikhs.
5. So long as is possible, give relief to your heart, because the heart of a good Muslim is the palace of the manifestations of Allah.
Once Sultan Qutbuddin Mubarak Shah asked Hazrat Nizamuddin Aulia to come to him on the last day of every month. Hazrat Nizamuddin Aulia responded: "It is against the tradition of my sheikhs. I will never go to meet the king." His friends advised him to turn for help to his Sheikh Baba Farid, so that the problem would be solved. Hazrat Nizamuddin Aulia refused to do so, saying: "The tasks of religion alone are many. I feel ashamed to give pain to the Sheikh for a worldly affair." He then said: "The king will not be victorious over me for I have had a certain dream. I saw that an animal with horns was attacking me. Upon it coming closer, I took hold of its horns and threw the animal on the earth in such a way that it was killed." That day, after the noon prayers, he declined to visit the king. When two hours of the day remained, he was asked again to visit the king. He gave no reply. But it so happened that upon that very night, the king was murdered by a certain Khusru Khan. (9)
Another Sultan by the name of Ghiyasuddin Tughlaq, wanted Hazrat Nizamuddin Aulia to leave Ghiyaspur before the Sultan's visit to Delhi. Hazrat Nizamuddin Aulia, was saddened by this and remarked: "Delhi is still far away." Then just before the arrival of the king in Delhi, the palace of Tughlaqabad fell upon him and he was killed. (10)
Sultan Alauddin had the fear in his heart that Hazrat Nizamuddin Aulia wished to rule the kingdom himself and that he was only waiting for the proper time and chance to overthrow him. As a test, he sent some complicated matters related to state affairs to Hazrat Nizamuddin Aulia and asked for its solution. Hazrat Nizamuddin Aulia reacted thus: "What have the dervishes, seated on rugs, to do with the affairs of kings seated on thrones? It is better that the time of the dervish is not wasted and conscience of the faqura is not put to test." When the king respectfully invited Hazrat Nizamuddin Aulia to visit him, the latter answered thus: "The affections of a dervish should be seen as a bird to which distress is caused by the hawk of kingly shows. It is better and enough to keep acquaintance through greetings."
Khwaja Hasan, who had lived in the company of Hazrat Nizamuddin Aulia when he was much younger, along with all his friends, was involved in the drinking of wine. One day, near the mausoleum of Hazrat Qutbuddin Bakhtiar Khaki, they met again. Khwaja Hasan then recited this verse:
"For years we have been in each others' company,
But your company did me no good.
Your piety could not correct my sinful life.
My sinful life is therefore stronger than your piety."
After hearing this verse, Hazrat Nizamuddin Aulia simply said: "There are different effects of company on different men." At once, Khwaja Hasan fell down at the feet of Hazrat Nizamuddin and along with his friends became mureed (spiritual disciples) of Hazrat Nizamuddin Aulia.
Hazrat Sheikh Naseeruddin of Oudh related that he used to receive worldly knowledge from Qazi Muhiddin Kashani. He suddenly became ill and no hope of life remained. Hazrat Nizamuddin Aulia visited Sheikh Naseeruddin when he was unconscious. Then Hazrat Nizamuddin Aulia rubbed his hand over his face. Immediately Sheikh Naseeruddin regained consciousness and put his head on the feet of Hazrat Nizamuddin Aulia.
One day a mureed of Hazrat Nizamuddin Aulia prepared a feast for his Sheikh. Qawwals were also called and food was prepared. But when the same (music) started, thousands of people joined in. The host became worried because of the shortage of food. Feeling this, Hazrat Nizamuddin Aulia said to his khadim (servant): "Wash the hands of the people and let ten people sit at one place. Start giving the food after saying 'Bismillah' (In the Name of Allah, the most Beneficent, the most Merciful)." It so happened that everyone had enough food and there was a great deal of food left over. (11)
It is narrated that a certain Shamsuddin was a very rich man and had no faith in the spirituality of Hazrat Nizamuddin Aulia. Instead he used to speak ill of him in his absence. One day, he was drinking wine with his friends and suddenly he saw Hazrat Nizamuddin Aulia appear in front of him, who made a prohibiting sign with his finger. Shamsuddin then threw the wine in the water and started towards the house of Hazrat Nizamuddin Aulia after performing the ritual ablutions. Seeing him, Hazrat Nizamuddin Aulia said: "Whoever is blessed by Allah, he abstains from sins like this." Hearing this, Shamsuddin became very astonished and with complete faith became his mureed. He distributed all his money to the dervishes and in a short time became a Wali (saint) himself.
A Story
One day Hazrat Nizamuddin Aulia was listening to Qawwali and in ecstasy, waving his handkerchief, said: "We regret, we have not become equal to the washermans' son even." At that moment no one dared to ask what he meant, but some days afterwards he was asked about it by Hazrat Amir Khusru. The explanation of Hazrat Nizamuddin Aulia was like this: "The son of the washerman of the king, without seeing the princess, was in love with her. He used to wash her clothes with utmost care, and even mended and improved them by various means. Without seeing her, he used to moan and weep in the memory of her beauty. His parents became very worried. To speak about it is a problem and not to speak about it is a problem. We are washers and she is a princess. How can the dust of the earth be compared with the sky?
So they tricked him in order to try and change their son's ideas. One day his mother came to him with a grief-stricken face. He asked what was the matter with her. Then she explained "Today was the soyam (the third day after the death) of the princess whose clothes you used to wash. The boy three times asked: "Has she died?" -- and then with a shriek died.
On the fourth day, the washerwoman brought the clothes back to the princess. She asked: "Who has washed these clothes today? They do not look as clean as they used to be. Their neatness used to look as if love has been involved." Hearing this, the washerwoman became sad and started weeping. On being forced by the princess, she explained everything. The princess then wished to visit his grave. At once, when she was there, the grave cracked and the princess said: "It cracked at places. Ah! Whose grave is this? Probably a restless heart is buried in it." Then the princess fell down and expired. (12)
The following is a translation of Hazrat Nizamuddin Aulia's famous poem in honour of the Prophet:
O breeze! turn towards Medina (and) from this well-wisher recite the Salaam.
Turn round the king of the prophets (and) with the utmost humility recite the Salaam.
Sometimes pass the gate of mercy (and) with the gate of Gabriel rule the forehead.
Salaam to the prophet of God (and) sometimes recite Salaam at the gate of peace.
Put with all respect the head of faith on the dust there.
Be one with the sweet melody of David and be acquainted with the cry of anguish.
In the assembly of the prophets recite verses from the humble being 'Nizam'.
 This artical was taken from official website of hazarath nizamudeen auliya

Friday, March 8, 2013

Hazrat Khawaja Qutabuddin Bakhtiyar Kaki(RA)

Khwaja Bakhtiyar Kaki{RA}

Location: Located near Gandak ki Baoli in the Mehrauli village, about 400 meters from Adham Khan's tomb.
Time to Visit: Open on all days
Preferred Timings: sunrise to sunset
Admission Fee: Free and open to all
Photography charges: nil
How to Reach: Tourists can either take local buses from various points within the city to reach this monument, which is located in south Delhi, or they can hire auto-rickshaws and taxis or take the metro rail.
Nearest Railway Station: Nizamuddin Railway Station
Nearest Metro Station: Central Secretariat
Functional Metro Station: Central Secretariat
Nearest International Airport: Indira Gandhi International Airport
Time required for sightseeing: about 30 minutes
Located near Gandak ki Baoli in the Mehrauli village, about 400 meters from Adham Khan's tomb lies the Dargah of Qutbuddin Bakhtiyar Kaki, popularly known as Qutb Sahib. Surnamed as Kaki, Qutb Sahib is held in high esteem and has been highly regarded for centuries, as he was the disciple and spiritual successor of Khwaja Mu'inu'd Din Chishti of Ajmer. Born at Ush in Persia, he came to India in the late 12th century and lived here during the reign of Emperor Iltutmish (1211-1236), the founder of the Slave dynasty. The Dargah is considered to be a very sacred place by pilgrims of different religions. It is said that if a pilgrim who truly believes in the saint, makes a wish and ties a thread near the grave, his wishes will be fulfilled. After the fulfillment of the wish, the pilgrim should return to thank the thread and untie the thread. One can see many colorful threads tied in the marble screens.
Qutb Sahib died in 1236 and his grave is the main shrine of the dargah, which was decorated by many later rulers. At present the grave lies in the middle of a rectangular enclosure, which is beautifully embellished and surmounted by a dome built about 60 years ago. The western wall is quite attractive as it is decorated with colored floral tiles added on Aurangzeb's orders. The dargah has many other structures like the assembly house, robe chamber, mosque, drum house tanks and several imposing gates. The northern gate of the Dargah bears an inscription that declares that Shaikh Khalil, a descendent of saint Faridu'd-Din Shakarganj, the successor of Qutb Sahib built it in 1542. Close to the Dargah's Ajmeri Gate, to its left, is Moti Masjid. Aurangzeb's son, Bahadur Shah I, built it in 1709. With three arched openings and double minars, the mosque is an imitation of Aurangzeb's Moti Masjid at Red Fort.
Just as in the Nizamuddin shrine, there are many graves within the premises of this dargah for there were many who wanted to be buried close to the saint. Among the those buried here are the Mughal emperors Bahadur Shah I (1707-12), Shah Alam II (1759-1806), Akbar II (1806-37) and many persons of royal blood. The last Mughal emperor, Bahadur Shah II too wanted to be buried here as he prepared his own grave but after the 1857 war the British deported him to Rangoon where he died and was buried.
Special Attraction/ Annual Event: The best time to visit the dargah is during the month of Rabi-ul-Awwal. However, Fridays and Thursdays are also good days to visit and experience the qawwalis and celebration in the dargah.
Nearby Tourist Attractions: Hathi Gate & Zafar, Jamali Kamali Mosque, Adham Khan's tomb, Qutab Minar, Gandhak ki Baoli and Rajon-ki-Bain & mosque.

Khwaja Qutbuddin Bakhtiyar Kaki, r.a
Hazrat Khwaja Qutbuddin Bakhtiyar Kaki r.a.  was born in 569 A.H. [1173 C.E.] in a town called ”Aush” or Awash in Mawar-un-Nahar (Transoxania). Khwaja Qutbuddin’s r.a. original name was ”Bakhtiyar” but his title was ”Qutbuddin”. The name ”Kaki” to his name was attributed to him by virtue of a miracle that emanated from him at a later stage of his life in Delhi. He also belonged to the direct lineage of the Holy Prophet Muhammad s.a.w.s., descending from Hazrat Imam Hussain r.a.. Hazrat Khwaja Bakhtiyar Khaki r.a. was one and half years old when his father passed away. His mother arranged for him very good education and training.
When Hazrat Khwaja Mu’inuddin Chishti r.a. went to Isfahan, 40 days before his demise, he took oath of allegiance at his hands and received the Khilafat andKhirqah (Sufi cloak) from him. Thus, he was the first spiritual successor of Hazrat Khwaja Gharib Nawaz, Khwaja Mu’inuddin Chishti r.a. Thereafter, his spiritual master asked him to go to India and stay there.
When Khwaja Qutbuddin r.a. intended to kiss the feet of his Pir-o-Murshid and seek his permission to depart, Hazrat Khwaja Sahib understood it and asked him to be nearer, and when Khwaja Bakhtiyar r.a. stepped up and fell at his Pir’s feet, Khwaja Mu’inuddin r.a. raised him up and embraced him affectionately. AFateha was then recited and Khwaja Mu’inuddin r.a. advised his Murid: “Never turn your face from the right path of Sufism and Truth. Prove yourself to be a brave man in this Divine Mission.” When he again fell at the feet of Khwaja Mu’inuddin r.a. overwhelmed with love and grief at this tragic hour of parting, he was again raised and embraced affectionately by his Pir-o-Murshid. Following this order, he went to Delhi and stayed there. It was the period of Sultan Shamsuddin Iltutmish.
Hardly twenty days had passed when news was brought by a messenger that Hazrat Khwaja Gharib Nawaaz r.a. disappeared into the eternal Divine bliss of the Almighty Allah.
Hazrat Khwaja Bakhtiyar Kaki r.a. used to offer 95 Rakats of Salah [sections of prayer] during the 24 hours of day and night, along with 3000 Durud Sharifs [a part of prayer] every night upon the soul of the Holy Prophet s.a.w.s. During the first 3 nights of his first marriage, he could not maintain the Durud Sharif. The Holy Prophet s.a.w.s. sent a visionary message to a pious person named Rais Ahmed, asking Hazrat Bakhtiyar Kaki r.a. the reasons for his not reciting the Durud Sharif. Hazrat Bakhtiyar Kaki r.a. divorced his wife forthwith as a mark of repentance and thereafter broke off all worldly ties and devoted his full time to the devotion of Almighty Allah and the Holy Prophet s.a.w.s.
It is narrated that in the early stages of his life, Hazrat Khwaja Qutbuddin r.a. would take a nap, but in the last part of his life he kept awake all the time. He had also committed the Quran to memory and used to recite and finish it twice daily. Whenever anything came to his Khanqah, he quickly distributed these to the poor and needy. If there were nothing, he would request his attendants and mureeds to distribute plain water as a humble token of his hospitality.
Sheikh Nur Bux has written in his book entitled”Silsila tuz’zah”: “Bakhtiyar Aushi was a great devotee, mystic and friend of Allah. In private and public he was indulged in the remembrance of Allah. He was habituated to eat little, sleep little and speak little. He was a towering personality in the world of mysticism.”
He had no parallel in abandoning the world and suffering poverty and hunger. He kept himself engrossed in the remembrance of Allah. Whenever someone came to him he would come back to his senses after a while and was then able to talk with him. After a very brief exchange he would show his inability to continue any longer and slipped into the same state of absorption once again.
Once Hazrat Khwaja Qutbuddin r.a. was coming back with his relatives and disciples after offering Eid Salah [Eid prayers] that he, all on a sudden, halted at a place in silence. After a while his relatives submitted: “Today is the Eid day. Many people would be awaiting his arrival.”  Having heard this Hazrat Khwaja r.a. came out of his lost state and uttered, “From this piece of land I have the smell of the perfect men.”
Thereafter, he came home and after the meal was over, he asked the people to call the owner of the land to him. When the owner came to him, he purchased that piece of land from him. Later, Hazrat Bakhtiyar r.a. was buried in the same soil.
Death also came to him in an unusual manner. It is stated that once in an assembly of Sama [religious music] he happened to hear a verse of Hazrat Ahmad Jam with the meaning: ”Those who are killed with the dagger of surrender and pleasure get a new life from the Unseen.”
Hazrat Khwaja Bakhtiyar Kaki r.a. was so much absorbed in and inspired with this verse that from that day on he kept on reciting it in a state of unconsciousness and gave his life in the same state. He remained in this state of Wajd for 3 consecutive days and expired on the 4th day. He passed away on the 14th of Rabi-ul-Awwal 633 A.H. On account of his extraordinary death, Hazrat Khwaja Qutbuddin Bakhtiyar Kak ir.a. is known as ”Shahid-e-Mohabbat” or Martyr of Allah’s Love.
The Mazaar Sharif [noble tomb] of Hazrat Khwaja Qutbuddin Bakhityar Kaki r.a. lies near Qutb Minar at old Delhi, India.
He also enjoys the following titles in the Sufi world: Qutub-ul-Aqtaab, Malik-ul-Mashaa’ikh, Rais-us-Saalikin, Siraj-ul-Auliya, etc.

Monday, January 28, 2013

Know about Arusiyyatul Qadiriyyah Tariqah

I consider it Allah's (swt) bounty and mercy that he has favoured me and my family by bestowing

 Afdalul Ulama Dr. Thaika Shuaib Alim as our Shaykh and Murshid.

Shaykhuna was born on 29th July, 1930 at Kilakarai West Tamilnadu. He passed M.A.Ph.D.,Moulavi Fazil Shaikhut Tafseer and Afdalul Ulama. More than 1200 students have studied under him and graduated in the traditional method, in Arabic. He has guided eleven students for doing research.
More than 250 manuscripts have been collected catalogued and preserved in his library. He translated one from Arabic into Arwi (Arabic-Tamil). Published eight books in English and Tamil. He has contributed several articles in various journals.
He is associated with a number of academic institutions in different capacities. He has presented papers in Belgium, Malaysia, Singapore, Srilanka and United Kingdom.
The title of Shaykhu Nayagam has been conferred on him by various congregations in India, SriLanka, Thailand, Malaysia, Singapore and Hong Kong.

Family silsila

01. Syeduna Abu Bakr Siddeeq (rali)
02. Syeduna Abdur Rahman (rali)
03. Syeduna Raythan (rali)
04. Syeduna Murrath (rali)
05. Syeduna Kilab (rali)
06. Syeduna Qusaiyyu (rali)
07. Syeduna Abdu Munaf (rali)
08. Syeduna Hashim (rali)
09. Syeduna Abdul Azeez (rali)
10. Syeduna Shaykh Hassan (rali)
11. Syeduna Muhammad al Khilji (rali) (He migrated to Kayalpattinam from Madina via Egypt in A. H. 262/875 A. D. Another group from this clan later established an Empire in Delhi).
12. Syeduna Muhammad Khilr (rali)
13. Syeduna Shaykh Shihabuddeen (rali)
14. Syeduna Shaykh Ahmad (rali)
15. Syeduna Shaykh Muhammad (rali)
16. Syeduna Shaykh Ahmad (rali)
17. Syeduna Shaykh Ali Naina (rali)
18. Syeduna Shaykh Alaauddeen (rali)
19. Syeduna Shaykh Sadaq Maraicar (rali) (He was the Khalifa of Nagore Shahul Hameed Wali and one of his 404 fakirs. He was the one who boarded the ship manned by the Portugese Governor Manoel de Souza (ruled 1515-1536 A.D.) who was the successor of Alfonso Albuquerque and pushed him down into the sea; and de Souza died by drowning. This happened on the 3rd of Ramadan 943 A.H/1536 AD. He was the grand father of Saint Sadaqathullah Appa)
20. Shaykh Ahmad Wali (rali)
21. Shaykh Abdul Kadir Ibrahim Wali (rali)
22. Shaykh Thaika Ahmad Sadaqah(rali) (He is the maternal grandson of Saint Sadaqathullah Appa)
23. Shaykh Meeran Wali (rali)
24. Shaykh Thaika Shaykh Ahmad (Vellai Ahmad Wali) (rali)
25. Shaykh Thaika Sayyid Muhammad (Imamul Aroos) (rali)
26. Shaykh Thaika Shahul Hameed Wali (Jalwath Nayagam) (rali)
27. Shaykh Thaika Ahmad Abdul Qadir (Shaykhu Nayagam) (rali)
28. Shaykh Dr. Thaika Shuaib Alim

His Family , Saint and Scholars 

 Shaykhuna belongs to Kilakarai, Ramanathapuram District, Tamil Nadu, which has been a dominant centre for the religious, educational, cultural and commercial, both national and international, activities of the Tamil speaking Muslims, since several centuries.
He hails from a very illustrious family of Saints or savants who, ever since their forefathers had arrived from the Holy City of Madinah and from Cairo in 232 AH/846 AD and settled in Tamil Nadu, have sustained the honourable traditions of rendering laudable social and religious services.
Well known in the circle of Islamic scholars all over the world, he is the present Head of the Spiritual Order of Aroosiyyah, which is widely followed as a Branch of the famous Qadiriyyah Order by several million Muslims in India, SriLanka, Malaysia, Singapore, Phillipines, Thailand and many countries in the Middle East like Morocco and United Arab Emirates.
Shaykhuna is the son of Allama Thaika Ahmad Abdul Qadir, the Saint known as 'Shaykhu Nayagam', of Kilakarai West. Jalwat Nayagam is his paternal grandfather and Khalwat Nayagam is his paternal uncle.
Shaikha Nayagam's grandfather was the Imamul Arus Allama Mappillai Labbai Alim, a great Saint, the logical jurist, writer and poet. He was a prolific writer. 'Minhatu Sarandib' is one of his works, a critical study of which is the subject matter of Shaykhuna's thesis submitted to the Columbia Pacific University, San Raphael, San Francisco, U.S.A. which fetched him theM.A. Degree.
Shaykhuna and his forefathers are the followers of the Spiritual Order of Saint Bukhari Thangal who is laid to rest at Kannur in Kerala.
As far as their literary and cultural activities are concerned they have the heritage of Saint Sadaqatullah who is laid to rest at Kilakarai. Saint Sadaqatullah was one of the two spiritual Masters of the Mughal Emperor, Aurangazeb.
It may thus be seen that Shaykhuna has a rich spiritual and cultural link.

Educational Attainments

Shaykhuna joined the Hameedia High School at Kilakarai in VIII Form. He studied there for four years till he passed the Secondary School Leaving Certificate Examination (SSLC).
It may be mentioned here that while he was a student at the High School in Kilakarai, his name found a place on the Roll of Honour continuously for four years till he left the school after passing the SSLC Examination.
Most Outstanding Student
While he was at school for four consecutive years, he was the student leader of the school which had a strength of about 2000 boys. In the S.S.L.C. Examination, he stood first. His name was in the Roll of Honour and Roll of Merit of the school.
He had an impressive record of 100% attendance for all the 4years. Also he was theGeneral Secretary of the Students, Federation of all the schools, in the area.
After completing his School education, he got his B.A..(Hons) in ArabicPersian and Englishfrom the University of Ceylon, Peradeniya, Kandy, Sri Lanka.
Shaykhuna, as a lad, received his early Arabic education at the age of 5 under his learned father, Hazrat Shaikh Ahmad Abdul Qadir, a great spiritual personality, Arabic scholar and a freedom fighter.
At the age of 15, he had mastered Arabic and Tamil languages. Later, he attended the famous Arabic Institutions like ArusiaBaqiath and Jamalia in Tamil Nadu, DevbandJamia Millia in the North and also Madina and Cairo Universities.

Chivalry and Sportsman Spirit 

When he was studying in the High School, he used to go on picnic along with other students. On one such occasion, one of the student in the group foolishly disturbed a king cobra in a bush which spread its hood and was about to attack the intruder.
When all others started running away from the scene, Shaykhuna, moving swiftly, pulled out one of his shoes and hit the cobra several times on its head with the heavy heal of his shoe with such severity and force that it got immediately killed. He thereby saved the imminent danger.

Teaching and Writing Started at Early Age 

Even when he was attending the school, he was conducting classes at the age of 15 for Arabic students after the school hours and during holidays in the Arabic Madrasa run by his family. Similarly, after he finished his school education, he was conducting night classes for the High School students and coaching students appearing for the SSLC Examination.
After his graduation from the Arabic College and the Ceylon University, he entered the teaching profession, and has taught more than 1200 Arabic students in the traditional method for their graduate courses. He has also coached several research students in India and Srilanka for degree and doctorate courses.
He started writing books at a very young age. His first book, 'Nithya Kadan, was published when he was only 17 years old. It is a book which summarises Islamic Laws.

Towards National Integration 

He has established several associations throughout Tamil Nadu for promotion of secular thoughts and communal harmony. He is the patron of many such associations including the following:
  • The Secular Society at 50 Santhepet, Mosque Street, Ambur
  • The National Integration Society at Ervadi, Ramnad District
  • The Secular Society of India, Ayisha Nagar, Mayakulam, Ramnad District
  • Nagore Secular Society at No.7 Kalmattu Street, Nagore, Qaide Millath District
  • The Secular Society of Erode No 49 Tirunagar, Erode, Periyar District and
  • Secular Society of India, 15, Begum Street, Madras-14.
Gandhian Outlook 

As a devout Muslim, he was naturally attracted towards the Gandhian movement against thetoddy production, sale and consumption. He participated in the Satyagraha conducted in front of the toddy shops in Ramnad District.
He was also engaged in the Swadeshi Movement and as per the habit of his parents and close relations he was using Kadhi Dresses. The Wheel of the hand woven Khadi Yarn was rolling in his home for a longtime.

Noble Examples of Shikunas  Grand fathers 

In the days of the Abbasid Caliphs in the realm of Islam, much importance was given to therational faculty and research. It was particularly so during the reign of Harun- ar-Rasheed.
The zeal of his son Ma'mun for reason and research exceeded the limits of desirability as he took the extreme view that everything should be understood in the light of the reason and reason alone. Because of such and attitude on the part of Ma'mun, a controversy concerning the Holy Quran was let loose by him and his supporters.
The Orthodox Muslims, with their admirable firmness of faith in Imaan, asserted that belief in the Word of Allah-Kalaamullaah (the Holy Quran), must rest on the Belief in Allah himself.
But, Caliph Ma'mun and his coterie, groping in the bottomless pit of rationalism, held the view that reason alone should be the determining factor. With the autocratic authority of a powerful state fully behind him, Ma'mun thought that he could crush the Muslims who did not subscribe to his view'.
But the staunch Muslims- the valiant heroes that they were - could not be cowed down by a fanatic like Ma'mun. They rightly refused to change their fundamental religious belief concerning the status of the Holy Quran.
However, the fanaticism of Ma'mun's coterie ripened into the so-called "rationalist movement" which had more of religious impertinence and pride in it than rationalism as such.
It is this movement which became notorious as the Mu'atazila movement in the annals of Islamic History. The Mu'atazila heresy reached the zenith of its ignominy during the reign ofHaroon al Waathi Billah, who followed Ma'mun's successor Mu'tasim. Many Muslim savants who did not subscribe to the heretical views of the power drunk Mu'atazilities, became the special object of his relentless persecution.
As a result, many Muslims started leaving the Mu'atazilite realm of the Abbasid. One such groups of Muslim migrants, under the leadership of Shaikh Muhammad Khilji (rali), a descendant of Hadrat Abu Bakr Siddeeq (rali), left the Holy city of Madina and settled down in Egypt.
Later, in Hijri --- this group started from a hill side area called Muqattam, in Egypt. Khilji and his noble band of men of faith arrived by sea at a spot near the present Kayalpattinam in Tamilnad. This happened more than 1150 years ago.
Another group of this clan arrived India through land route and established a ruling dynasty in Delhi.
Jaya Veera Rajugaru Buwich Chakravarthi, the then Chola King who ruled over the Pandyan Kingdom with Madurai as his seat, welcomed these Muslim migrants, gave themasylum and, through the award of a document in copper-plate, conferred on them proprietory rights in respect of the areas on which they were rehabilitated. The Tamil copper plate which, among other things, enumerates the number of persons including the slaves and the names of tribes, bears the following date: Sagapatam 798, Keelaga year, month of Meenam. Sukravaram: (Friday), Uttirawaylai.
This has been worked out to correspond to a Friday (in which the Nakshattira Uttira lies) before the 14th of April 875 A.D. of the Christian era.
Our Shaykhuna Dr. Thaika Shuaib Alim is a descendant of this noble migrant Muhammed Khilji. When we realise that the noble ancestors of our beloved Shaikhuna took the firm stand based on deep faith that the Holy Quran can be understood only on the firm basis of true and proper belief and not on the weak basis of the shifting fancy of the vagrant reason, and that they valiantly refused to submit themselves to the intellectual tyranny of the 'Abbasid Caliphs', we come to the conclusion that it is not surprising that those who, on the basis of belief, aspire to be blessed with Allah's Mercy, flock to our Shaikhu Nayagam for his guidance.
With such a glorious historical past, our Shaykhuna guides his Mureedeens unto a path which is free from aberration and which fills their heart with Imaan, and he helps them achieve salvation through the adoption of constant prayer (Ibaadat). For this great help rendered by him to his Mureedeens, I who stand under the shade of his merciful guidance, offer these webpages as a very humble token of my gratitude!

Secular Tradition of His forefathers

Sultan Taqiyuddeen is one of the forefathers of Shaykhuna who had come to India from the sacred City of Madinah via the Island of Kiesh in the Arabian Gulf.
Sultan Taqiyuddeen married a daughter of the Pandiyan King Mara Varma Kulasekara Pandiyan I (1268-1308 AD.). From 1269 to 1310 AD, Sultan Taqiyuddeen ruled the area around Kilakarai as the Sixth Pandiyan.
His marriage with the Pandiyan Princess and his just rule in a part of the Kingdom in which the vast majority of the people were Hindus, laid the foundation for the growth of secular forces and strengthened the same.
Shaykh Abdul Kadir, better known as 'Seethakkathi', was one of the descendants of Sultan Taqiyuddeen. He was the prime minister of the Raja of Ramnad Sree Vijaya Ragunatha Sethupathy, also known as Kishwar Sethupathy.
He was a great philanthropist and a patron of men of letters, especially poets. The majority of the people who were the recipients of his unlimited favours were Hindus, who, not being able to pronounce the Arabic name Shaykh Abdul Kadir, lovingly referred him as 'Vallal Seethakkathi' which term became very popular and remains as such to this day as a part of Tamil literary history.
Labbai Naina Maraikayar (1693-1772 AD) was a grand son of the famous saint Shaykh Sadaqatullah through his daughter. He succeeded Seethakkathi as the prime minister of King Sethupathy, in which capacity, he rendered yeomen services to all sections of the people without any distinction of caste and creed. He purchased an Island in the Palk Strait. It was named after him as 'Naina Theevu' (which is now called as Naga Deepa) and in the said island, he built not only a Mosque, but also a Hindu temple and a Buddhist Vihara.
In appreciation of his services to the land, the Ruler Sethupathy conferred on him the following title:- "Sreemath Hiranya Karpayaji Ravikula, Muthu Vijaya, Raghunaatha Maara Maarthanda Periya Thambi Maraikayar". His descendants were given the title of 'Pattathu Maraikayar'.
In those days, it was the established convention in the area that whenever any ruler (who, of course, was a hindu) died, his successor had to be necessarily crowned by the 'Pattathu Maraikayar' of the day (who, of course, was always a Muslim belonging to the family of Labbai Naina Maraikayar) and only then the subjects of the ruler, the vast majority of whom were Hindus, recognised him as the legitimate ruler.
It may thus be seen that the forefathers of Shaykhuna, with the co-operation and encouragement of the Rulers of the time in the areas, laid the foundation for secular forces to take roots and nurtured secularism not only as an ideal but also as a practical reality. No wonder, then, that the same strain of secularism is running through the family of Shaykhuna till this day.

His Twareeqa Arusiyyatul Qadiriyyah Tariqah

Imamul Arus (rali) founded the Arusiyyatul Qadiriyyah Tariqah, which is being followed widely in Tamil NaduSrilanka, and in some places in Arab countries like MoroccoLibya andUAE.
We come to understand that the sea shore areas of Iran like Kurram ShaBandar Abbas,JasimLinja and other places too have followers of Arusiyyatul Qadiriyyah Tariqah.
There are still Murids in KeralaMaharastraWest Bengal, and present day Bangladesh, where he went to establish Mosques in BombayCalcuttaChittagongCox Bazaar etc.
By founding this branch of the Qadiriyyah Tariqah, he made the sufistic way of life verysimple.
He prescribed very short recitals for his murids. He did away with the practice of long recitals, spending long hours in meditation etc. For example many Shaykhs teach their murids to recite 'La ilaha illallah' 10,000 times, 6000 times 'Allah' for every wakt etc.
There are only two compulsory recitals that Imamul Arus has prescribed for the murids of his Arusiyyatul Qadiriyyah Tariqah.
1. To recite a minimum of 100 times 'La ilaha Illallah' and 'Muhammadur Rasulullah' once.
2. To recite 10 times the Salawat "Adada mafi Ilmillah". This salawat was taught by the Holy Prophet (Sal) to Hadrat Ayeshah (rali) and she has said that its merit is 600,000 more than an ordinary salawat.
Apart from these he prescribed other forms of spiritual exercises, which are described in his books Fathud DayyanFathus SalamMaghaniGhanimatus Salikin, and others. These exercises which the present Shaykh teaches vary from murid to murid, depending upon hisSpiritual Enlightenment (daraja).
Ghanimatus Salikin is specially a book on this subject, which deals about the spiritual exercises and how a man can get elevation in the religion.
The other importance of Imamul Arus's Tariqah is that it is purely Qadiriyyah with no combinations of other Shaykhs. For example there are other tariqahs in South India like the one propagated by Shaykh Noori Shah (rali) of Hyderabad, which is a combination ofQadiriyyah and Chishtiyyah Tariqah.
As per the teachings of Imamul Arus, the disciple has to consider the Shaykh as the true representative of the Holy Prophet (sal). The disciple has to always have his Shaykh's memory and his image in his mind, whether he is doing something that is spiritual or worldly, and to do all deeds accordingly to his wishes.
Omar al Kahiri (Omar wali) (rali), the uncle of Imamul Arus's Shaykh, Sayyid Abdul Qadir Tayka Sahib (rali), lived only for 54 years, but has composed more than 20-25 spiritual books of the highest standards.
He is quoted to have said before his death that he expected things from Allah and got more than what he expected because of three things,
1. He never made enemy of anybody during his lifetime.
2. He always had the greatest respect for the family of the Holy Prophet (sal) i.e.Syeds, the Ahli Bayts, the Ulema and the religious people.
3. He never forgot for a minute the advises of his Shaykh. He always held his Shaykh's facial imagination (Tasawwura Shaykh) and then took him as his guidein all worldly and spiritual activities.
The above points were basis on which the Arusiyyatul Qadiriyyah Tariqah was founded.

Ratib Jalaliyyah

Ratib Jalaliyyah is one of the most important compositions of Imamul 'Arus and one of themost eloquent Arabic works ever written.
This composition beautifully sings the Praise of Allah, melodiously chants the Greatness of His Beloved Last Prophet (Sal) and rhythmically recites the rigorous penance of the great Spiritual Masters, the Shaykhs, and their unending fame.
As far as we are aware, there are only six types of recitals that a muslim can perform.

1. Dhikr - the remembrance of Allah.
The Quran says "Wala dikhrullahi akbar", "The remembrance of Allah is the greatest"(29:45).
Allah is greater than everything and if we need all the benefits, we have to immerseourselves in Dhikr.
And in another place in the Quran, Allah says "Fadhkuruni Adhkurukum" - "Remember me, I will remember you".
The precondition for Allah's blessing, to give us peace and happiness, is that we have to remember him first. Only then will he remember us.

2. Recitation of the Holy Quran
The words of revelation and the words of Almighty Allah is the second kind of recital.
Mohammed Ibnu Hanabul (rali), one of the four imams of the Sunni school of thought, was supposed to have had dreams of Allah several times. In these dreams he asks Allah how to approach him, and Allah had said that he can be approached through his own words i.e. the Quran.
More the recital of the Quran, the more will it make a man closer to Allah.

3. Salawat on the Holy Prophet (sal)
As we have seen, about Dhikr, Allah says that you remember me first, then I will remember you.
But as far as Salawat is concerned Allah does not put any pre-conditions.
Allah (swt) says in the Holy Quran (33:56)
Allah and His Angels;
Send blessings on the Prophet
O ye who believe !
Send ye blessings on him
And salute him With all respect
Contrary to the earlier mentioned ayat, here Allah (swt) says that he and his Angels are saying salawat on the Prophet(sal.), so believers you too do the same.
On this basis the Saints interpret that Salawat is better than dhikr, as we will be doing what Allah and his angels are doing.
There are also Hadiths which go to prove that Salawat is better then dikhr.
Omar-b-Kaab (rali) reported that he asked the Prophet (sal.)
"Ya Rasulullah (sal), I say excessive salawats on you. After all my compulsory prayers, how much should I devote on salawats.
The Prophet (sal) answered "As you wish". 

He asked "One fourth", the Prophet (sal) said " As you wish but if you increase, it is better for you".
He said "Half"? The Prophet (sal) said "As you wish but if you increase, it is better for you".
He said "Two third"? The Prophet (sal) said "As you wish but if you increase, it is better for you".
Finally Omar-b-Kaab said: "I will spend all my excessive time reciting salawats".
The Prophet (sal) said "In that case, you will be freed from cares and your sins will be forgiven".
From this hadith it also seems that salawat is stronger than dhikr.
Also salawat contains the word Allah.
"Allahu Salli Ala Sayyidhina Mohammadin........"
" Sallallahu ala Sayyidina Mohammadin......"
So salawat also contains dikhr inside it.

4. Praise of the Holy Prophet (sal)
In a number places in the Holy Quran, Allah (swt), praises the Holy Prophet (sal) and instructs us to Praise the Holy Prophet, than to give respect.
In 7:157, Allah (swt) says
...So it is those who believe
In him, honour him,
Help him, and follow the light
Which is sent down with him,
It is they who will prosper.
This clearly states that those who praise the Holy Prophet (sal) are those who will be successful. What is a better way to Honour somebody than to Praise him aloud.
Reciting Salawat is not Praise. Salawat is nothing but asking Allah to bless the Prophet (sal). It is only a prayer for the Holy Prophet (sal).
Praise can only be in the form of poetic or prose recitals explaining and speaking about thenoble qualities. These recitals are called Mawlids.
So this fourth category of recitals that a Muslim can perform is the Praise of the Holy Prophet (sal) in the form of Mawlid, a term which denotes any composition in the nature of panegyricon the Holy Prophet (sal).

5. Praise of the Saints
There have been people, Saints, of impeccable and infallible character. They had soakedthemselves in all the above four types of recitals.
They were always immersed in Dhikr, reciting the Quran, reciting Salawat and were praisingthe Holy Prophet (sal). So we praise these people too.
There are examples of this in the Quran. The Quran speaks about the qualities of many Saints like Khidr (alai), Dul KarnainMariam (alai), Lukmaan (alai) etc. All these people are not Prophets.
Ibrahim (alai), Moosa (alai), Yakub (alai), Yahya (alai), Zakariyya (alai) and most of the 25 Prophets whose names are mentioned in the Quran are being praised by Allah (swt).
Even Awliyas are being praised in the Quran.
We too follow the traditions of the Quran.

6. Dua (Prayers) for Ourselves
Allah (swt) goes to such an extent as to even teach us how to ask dua from him.
The Quran has so many instances of such duas. So it is important that we ask duas for ourselves. This is the last of the six recitals.

The beauty of the Ratib Jalaliyyah is that it contains all the above six types of recitals.
Ratib Jalaliyyah contains Dhikr, it contains ayats of the Holy Quran, most of it's part isSalawat, it contains the praise of the Holy Prophet (sal), it also contains the praise of Saints, actually the Spiritual Masters of the Arusiyattul Qadiriyyah Tariqah, and finally it hasDua, invocation for ourselves.
So Ratib Jalaliyyah is held in high esteem as it fulfils all the aspects of religious recitation.
There are two explanations regarding the title of this work. Some say that it has reference toJalaliyyat (Glory) - an Attribute of Allah. Others hold the view that it has been given the name in commemoration of the great Qutb, Bukhariyyul Jalaliyyi of Androth Island, in the Indian Ocean.
In a most melodious manner, this Ratib explains the secrets of the basis of spiritual life as well as the steps necessary to attain the same. In short, it is resplendent with Dhikrullah, Salawat and the Praise of the unfailing Shaykhs.
In the preface to this Ratib it is declared that lifeless recitation without concentration may increase only the incompetence of the person concerned, that he will never get enlightenedand that it is better such a dhikr is not performed.
According to 'Arifin, the benefit for a perfect and pious recital of this Ratib is 30 fold. That is, if one spends two hours in it, he will be given the benefit of having spent 60 hours.
Besides, this wonderful Ratib has the possibility of giving one, the experience of Nearness to the Holy Prophet (sal) and enlightenment of heart. This is true in accordance with the opinion of some Arwi scholars also who have had personal experiences of ecstasy in having recited this Ratib.


Sayyid Muhammad, was born on Tuesday the 18th Muharram in 1232 AH / 1816 AD atKayalpattinam, a coastal town on the eastern shores of South India.
He was known by an interesting title, Mappillai Alim. He was always well dressed like a bridegroom and his father-in-law, Thaika Sahib Waliyullah (rali), who was also his spiritual master, gave him the title of Mappillai, a tamil term meaning bridegroom. The exact translation of the word Mappillai in Arabic is Arus. So he was also known as Imamul Arus.
Imamul Arus established many ideas, differing from the conventional thoughts, taught by the earlier muslims. Some of his standpoints against traditionally accepted views are listed here.
1. Definition of the term 'deen'.
2. Pronunciation of the word 'Allah'.
3. On the Parents of the Holy Prophet (sal)
4. Position of Hadrat Khadijah (rali)
5. Intentional deviation from Grammar
6. Rare form of Prayer
7. Between KAF and QAF
Imamul Arus was a businessman and at the same time a profuse writer, a poet, and a Saintof the highest Order. He was the most supreme spiritual head, Qutub, of his time.

Endeavours in Sarandib (SriLanka)
Sarandib was devastated after more than a 150 years of Portuguese rule. The Muslim population was subjected to severe harassment. Almost all Muslim institutions and monuments of Sarandib were destroyed resulting in a severe blow to the old grandeur of Muslim culture.
The persecution and genocide perpetrated by the Portuguese during their rule from 1505 to 1658 AD affected the Muslims so much that they could not even recite the Kalimah, perform their day-to-day religious obligation, carry on their social transactions etc. in the Islamic way.
Even the helpless dead were not spared. Sacrilege was committed on Muslim graves and their tombstones were removed and were either destroyed or used for sewers, stepping stones etc..
Imamul Arus who went to SriLanka after this Portuguese devastation, stayed there for nearly60 years.
During this period he built more than 555 mosques. He used to contribute a small amount and collect the rest from the people. He built mosques even in the remotest places of Sri Lanka.
He built a mosque in Abugasthalave, the highest village in SriLanka which is over 6000 ft above the sea level.
There is a place called Muruchikatti deep in the forests. Even these days in rainy seasons, with a help of 4 wheel drives, it takes 3 days to reach this village. Imamul Arus built a mosque here as well.
Imamul Arus named these mosques as Muhyiddin mosqueBukhari mosque and so on. He never once used his name.
He also built mosques in KeralaTamil Nadu and in Surat, in Bombay, in CalcuttaBangladesh etc.

His Compositions
Among his compositions are
1. Maghani - this is a book on religion, which is his Magnum Opus. On one side it contains the religious laws and the is other the mystical side.
2. Ratibatun Jalaliyyah - It is a very fine combination which is being recited regularly in all the places mentioned earlier which have followers of the Arusiyyatul Qadiriyyah Tariqah including the some areas in Iran. And it is also an established fact that people get benefit from its recitation.
 Barnches of Qadiriyyah

Within the last century, although there are so many other Tariqahs like Chishtiyyah,NaqshbandiyyahShadhiliyyahMawlawiyyah, and so on, the Qadiriyyah Tariqah has grown rapidly.
During this period several saints belonging to the Qadiriyyah Tariqah have emerged and have made their own branches of this Qadiriyyah Tariqah.
The difference in these branches is not in the Spiritual thoughts and ideas but only in teaching, the recitations and method of observance of penance and meditation in different, different ways.
A number of branches of the Qadiriyyah Tariqah have emerged in Southern India. Of these are
Jifriyyah - It was established by Shaykh Jifriyyi (rali), who was originally from Yemen, and had latter settled down in Kerala.
Kotari - It is famous in South India and SriLanka.
Arusiyyatul Qadiriyyah - founded by a great saint Imamul Arus Sayyid Muhammad Mappillai Alim (rali)

Qadiriyyah is the most famous of all Sufi Orders.
It was founded by Ghawthul A'zam Muhyiddin Abd al-Qadir Jilani (rali), who was born in
450 A.H. and lived to a ripe old age of 91 years. He is one of the great saints of Islam, and the veneration of his memory is a hallmark of the Qadiriyyah tariqah.
Qadiriyyah was the first tariqah as such to emerge in Sufism; until then the path had been relatively un-differentiated, although grouping had formed around particular Spiritual Masters.
With Muhyiddin Abd al-Qadir Jilani (rali) the tradition begins in Sufism of looking back to a particular teacher and considering him as a watershed in method and doctrine.