Delivered By

Muhammad Sa’id Hunafa Qadiri

10 Muharram 1422

 

 

 

HADITH-E-GABRIEL

 

 

 

 

It was related on the authority of Umar (may Allah be pleased with him), who said: One day, as we were sitting with the Messenger of Allah (may peace and blessings of Allah be upon him) there came upon us a man in very white clothes and intensely black hair. No sign of journey (i.e. fatigue or dust) was visible on him, and none of us knew him. He sat facing the Prophet (may peace and blessings of Allah be upon him) in such a way, that his folded knees touched the knees of the Prophet, placed the palms of his hands on his own thighs and then he said: "0 Muhammad, tell me about Islam." The Messenger of Allah (may peace and blessings of Allah be upon him) said:

 

"Islam is that you bear witness; that there is no God but Allah, and that Muhammad is His Messenger, that you keep up the prayers, that you pay the Zakat, that you fast in (the month of) Ramadan, that if you have the means to travel to make pilgrimage to the House of Allah (i.e. Ka'aba)."He said, "You said the truth."

 

And we were surprised at him for asking question of him (i.e. The Prophet), and then confirming the truth (of the answers). He further asked, "Tell me about Iman (the faith)." The Prophet replied: "That you believe in Allah, His angels, His Messengers, the Last Day and in the Predestination its good and its evil." He said, "You are right." He then asked, "Tell me about lhsan the benevolence (i.e. the real good.)"

 

"That you worship Allah as if you see Him, for if you cannot see Him, surely He sees you." He said. "Tell me about Sa'ah" the moment (Day of Judgment)." The Prophet replied: "The addressee knows no better than the questioner" (i.e. I do not know better than you do) The (man) said: "Then tell me about its signs".

 

The Prophet said: "That a slave woman would bear her master, that you shall see, the barefooted poor, and the shepherds competing with each other in raising lofty buildings." Then he left, and I remained surprised for a while. Then the Prophet said, "0 Umar! Do you know who the questioner was? " I replied, "Only Allah and His Messenger know". The Prophet said, "He was Gabriel. He came to teach you your religion."

 

Muslim related this Hadith.

 

In a Hadith Qudsi Hadhrat Abu Hurairah narrated from the Prophet Sall Allahu ‘alaihi wa sallim that Allah said:

 

"Anyone who bears enmity with my friends, I declare war against him. The most valued worship of My bondsmen, seeking My nearness, Is the one I have imposed on him; and My servant continues to draw nigh Me through voluntary deeds, until I love him. And when I love him, I am his ears so that he hears by Me, and his eyes, so that he sees by Me, and his feet so that he walks by Me (not in the literal sense but signifies perpetual Divine guidance and favor). When he raises his hands in supplication I grant his requests, and when he seeks refuge in Me. I protect him. I do not hesitate in what I intend to do, as I hesitate to take the soul of My faithful servant; he hates death while I hate for any harm to come to him.”

 

Bukhari related this Hadith.

 

“In all the books on the subject, Hadith-e-Gabriel has been accepted as the central core of the fundamentals of Faith, which is said to comprise Islam, Iman and Ihsan. In the last part of this Hadith, Ihsan has been described in these words: —

 

"Gabriel asked about Ihsan. The Prophet explained: "Worship Allah as if thou seest Him, for if thou seest Him not, yet He sees thee”. The Prophet, turning to Hadhrat Umar asked if he knew who the seeker was. Hadhrat Umar replied that Allah and His Prophet knew better. The Prophet explained that he was Gabriel who had come to expound your Faith. [1]

 

Explaining this Hadith, Shah Abdul Haqq Dehlawi (a celebrated Traditionist, d. 1052 A.H./1642 A.D.) quotes Imam Malik (d. 199 AH/814 A.D.): —

 

"Whosoever, without adequate knowledge of fiqh acquired Sufism (Tasawwuf) became an infidel and inversely a sinner. He who acquired both became an accomplished believer".

 

He goes on to explain in his Al-Lam'at-Sharah-Mishkat (P 45):

 

"Hearken that the foundation of the Faith and its consummation rest on fiqh, scholastic philosophy (Aqeedah) and Sufism (Tasawwuf)”.

 

Hadith-e-Gabriel refers to these three components: The word Islam points towards fiqh because it comprises commandments of Shari'at vis-à-vis human conduct, Iman represents the beliefs, the basic proposition of the scholastic philosophy and Ihsan symbolizes true Sufism (Tasawwuf), which implies sincerest devotion towards Allah. The gist of sayings of the great Sufi Masters is nothing but Ihsan. Sufism (Tasawwuf) and scholastics are complementary, because one without the other and fiqh without Sufism (Tasawwuf) are meaningless. The reason is that the Divine Commandment cannot be judiciously known without the knowledge of fiqh, which in turn is incomplete without Sufism (Tasawwuf) because without sincerity, symbolized by Sufism (Tasawwuf), human conduct even if governed by fiqh, does not merit Divine assent. Of course, both these without Iman are of no consequence whatsoever. The best parable is that of human body and the spirit, one without the other remains incomplete.

 

Note: Sufism (Tasawwuf) Is an Integral part of the Faith. Part essentially reflects the whole. The rejection of Sufism (Tasawwuf), therefore, amounts to the denial of Faith itself. A religious scholar uninitiated in Sufism (Tasawwuf) and the Path can neither be a spiritual successor of the Prophet nor his deputy.

 

Spiritual Successors of the Prophet Sall Allahu alaihi wa Aalihi wa Sallim

"The spiritual successor of the Prophet will be the person who has acquired all the three aspects of religion as illustrated in Hadith-e-Gabriel, is well versed in the Book and the Sunnah and endeavors in the canons of mystic knowledge and guidance of its seekers".

(Tafhimat-e-Ilahiya P 13).

 

Note: —

 

(1) The Hadith " 'Ulema are the successors of the prophets" refers to those who acquired these three aspects because the Prophet’s words: "It was Gabriel who had come to expound your Faith" prove that the religion for which Allah sent Gabriel to the Prophet comprises three parts: Islam, Iman and Ihsan. The Islamic mysticism has been referred to as Ihsan here.

(2) If It is accepted that Sufism (Tasawwuf) is heresy, it will also have to be conceded that heresy is an integral part of the Faith. And when Faith is a mixture of heresy and non-heresy alike, it becomes heresy as a whole.”

(Dalaailul Suluk)

 

What is Sufism (Tasawwuf)?

 

“There is no doubt that Sufism (Tasawwuf) is an important branch of Islam; irrespective of the fact whether the word itself is derived from the Arabic 'soof (literally wool') or its origin is traced to 'Safa' (from Ashab-e- Safah). It has its foundation in sincerity both in conduct and in intention and its ultimate aim is communion with Allah and attainment of His pleasure. The study of Quran and the Hadith and the practical life of the Holy Prophet and his faithful Companions, provide unmistakable support to this reality.

 

During the time of the Holy Last Messenger Sall Allahu ‘alaihi wa Sallim and his Companions, the terminology for various branches of the Faith like tafsir, fiqh, scholastic philosophy ('Ilm ul Kalaam), etc, had not been coined in spite of their existence in principle and in spirit. These were compiled under the present headings at a later stage. Likewise, this important branch of faith (Tasawwuf) also existed. Inner purification was a part of the Prophet's mission and the lives of the Companions provided a model. Yet its compilation as an independent branch of knowledge like other branches was under- taken afterwards. Against the exalted appellation of companionship, other terms like scholastics, commentators, Traditionist, jurists and Sufis, being of little consequence, were not used for the Companions. The lives of those who subsequently showed singular devotion to this branch and became its torchbearers, specialists and zealous followers provided the pristine examples of piety, asceticism, sincerity and simplicity. By their habit of taking simple food and wearing coarse garments of wool (soof), they were known as Sufis and the branch of Faith pertaining to their way of life became Sufism (Tasawwuf). In the Holy Quran It has been referred to as "Taqwa' (Piety), Tazkiah (Purification), Khashiat Allah (Fear of Allah) and in the Hadith as Ihsan which has been regarded as the essence of the Faith…. In short, Sufism (Tasawwuf), the (mystic) Path, Ihsan and Sincerity are the different names of the same reality.”[2]

 

Sincerity

Hadhrat Sultan Bahu[3] in his Abyaat says:

 

“If Allah could be found by bathing and ablutions, then fish and frogs are the ones who deserve Him O Hoo

 

If Allah could be found by shaving off hair, then sheep are the one to find Him O Hoo

 

If Allah could be found by celibacy, then a castrated bull would have found Him O Hoo

 

Allah’s union is for those, whose intentions are pure O Hoo”

 

Commenting on the Quadruplet Hadhrat Imam Sheikh Sayyid Mubarik ‘Ali Shah Jilani[4] says:

 

“This quadruplet is the most important one. In four lines Sultan Bahu has defined the Doctrine of Love in pristine clarity by making pure intentions a base for arriving at ultimate Union with Allah the Great. Here the Sultan is so direct, bold and precise that he leaves no room for any ritualistic and mystical practices in the Path.

 

Here one ought to know more about pure intentions. In his commentary upon Holy Tradition, Imam Nawawi (died 672 Hijra) has said that in the Holy Tradition “All actions are subject to intention, (Inna mal ‘amalu bin niyyaat)” meaning that there are many people who do religious deeds, give charity, go for Holy wars, but their intentions are not pure, they have ulterior motives-because they are not doing these to please Allah. Since nothing reaches Allah, save the purity of the heart, without intention, nothing is of any use, even though one may undertake excessive washing, shaving of hair like monks or lead celibate life, like a Christian priest. These acts without pure intentions are meant to impress people and win their respect and favour.”

(Futuhaati Muhammadiyya)[5]

 

There are two distinct facets of prophethood and both are equally important, as enunciated in the Quran: —

 

"Verily Allah hath shown Grace to the believers by sending unto them a Messenger of their own, who recites unto them His revelations and causes them to grow in purification and teaches them the Scripture and wisdom" — 3:164

 

The first i.e. the external or the outward aspect pertains to the recitation of the Scripture, its teaching and exposition; the second, the internal, pertains to the inward purification. The pious souls who inherited the former were called the commentators (Mufassireen), the Traditionist (Muhaditheen), the jurists (Fuqaha) etc, while those blessed with both, attained the high offices of the Divine elite, And were termed Awliyaa, Abdal, Qutb, Ghaus, Qayyum etcetera. All these attainments emanate from the same Divine Source, the Book and the Sunnah, which constitute the only connection between Allah and His faithful believers and in it alone lays the ultimate salvation. From the moment of death to resurrection the basis of all reckoning will be the Book (Holy Qur’an) and the Sunnah. That is why all learned Sufis are unanimous in asserting that a Shaikh or a guide must have thorough understanding of both. If some one is seen flying about but his practical life runs counter to the Book and the Sunnah; he cannot be termed a wall, rather he is a fraud or charlatan, for a perfect obedience to the Prophet is indispensable to any claim of Divine love, as enjoined by Him :—

 

"Say (0 Muhammad, to mankind): if ye love Allah, follow me, Allah will love you" 7:31

 

Only those of Allah's bondsmen proved true followers of Sunnah who kept in view the importance of both aspects of the prophethood — Outward as well as Inward, and in their preaching and dissemination of the Message down the times never lost sight of purification of the soul. Every excellence and all exalted hierarchical offices are attained solely through total adherence to the Prophet. This is certainly the foundation stone of Sufism (Tasawwuf).

 

Definition of Sufi Knowledge and its Purpose

 

Sufism (Tasawwuf) is that knowledge which leads to the discernment of states of internal and external build-up, purification of souls and purgation of morals to help attain

 

(1)Eternal salvation 

(2)Soul reformation and

(3)Allah's Pleasure and Gnosis. Its postulate is the purification, purgation and build-up of the inner self while its ultimate purpose is the attainment of eternal bliss.

 

The definition, postulate and purpose of Sufism (Tasawwuf) have been explained because these three aspects manifest the glory of every knowledge. 

 

 

Acceptors of Sufism (Tasawwuf)

 

Allahu ta'ala says In the seventeenth Sura one hundred tenth ayah: 

 

"Say; Call on Allah or call on Rahman; By whatever name you call on Him, to Him belong the Most Beautiful Names (Al Asma ul Husna).”

 

Hadhrat Abu Hurairah Rathi Allahu ta ala anhu narrates that Holy Last Nabiyy Sall Allah alaihi wa Sallim said: 

 

"There are ninety nine names of Allah: He who commits then) to memory would get into paradise. Verily Allah Is odd (He is One and ninety nine is an odd numbers) and He loves odd numbers.

Muslim narrated this Hadith

 

Aghaar Abi Muslim reported:" I bear witness to the fact that both Abu Hurairah and Abu Saeed Khudri Rathi Allahu ta 'ala alaihim ajma’in) were present when Allah's Messenger Sall Allahu alaihi wa Aalihi wa Sallim said:

 

“The people do not sit but they are surrounded by angels and covered by Rahmah and there descends upon them sakina (tranquility) as they remember (dhikr) and Allah makes mention of them to those who are near Him.

Muslim narrated this Hadith

 

Allahu ta ala says in the sixth ayah of Sura Anfaal:

 

" 0 you with imaan Remember Allah with heart and tongue constantly! You will attain salvation."

 

Again in Suratul Jumu'ah tenth Ayah Allahu ta 'ala says:

 

"Remember Allah frequently. You will attain salvation (najaat) in this world and in the Hereafter."

 

Rasulullah Sall Allahu alaihi wa Aalihi wa Sallim   as reported by Bayhaqi Rahmatullah alaihi:

 

"Those who are at the highest degree are those who perform dhikr of Allah, the symptom of Love for Allah (Hubbu Lillahi) is the love for the dhikr of Allah. "The dhikr of Allah is the healing of hearts."

 

 

 

Those who accept the reality of Sufism (Tasawwuf) are divided into two groups. The first group, though very small, not only believes in but also lives up to its norms. They are indeed the righteous, in complete harmony with the Divine declaration:—

"Few of my bondsmen are thankful" 27:13

 

They are found in every age and have been the beacon-rays of this blessed aspect of prophethood, throwing their light the world over. The second group subscribes to its existence but in practice rejects it. To them Sufism (Tasawwuf) is confined to reading books and reciting poetry, anecdotes of Sufi Saints, and occasional dips into the ecstatic moods. They do not look for an accomplished guide to the practical knowledge of the Path who would exhort them to follow the Sunnah and if they ever come across one, instead of trusting him, they ridicule him. They wish to attain the stages of the Path by mere conversing and quoting the books they may have read. They are for all practical purposes, the rejecters of true Sufism (Tasawwuf). And at times they echo slogans as if Shari’ at and Tareeqat were two separate entities. This freelancing is nothing but an easy escape from the Holy Book and the Sunnah.

 

In Kashf ul Mahjub[6] of ‘Ali Bin Uthman Hujwiri we read:

 

“Purity (Safaa) is a saint ship with a sign and a relation (Riwayaat), and Sufism (Tasawwuf) is an uncomplaining imitation of purity (hikaayat lil safaa bilaa shikaayat). Purity (Safaa) them is a resplendent and manifest idea, and Sufism (Tasawwuf) is an imitation of that idea. Its followers in this degree are of three kinds: the Sufi, the Mutasawwif, and the Mustaswif.The Sufi is he that is dead to self and living in Truth; he has escaped from the grip of human facilities and has really attained (to Allah).

 

The Mutasawwif is he that seeks to reach this rank by means of self-mortification (Mujahidat) and in his search rectifies his conduct in accordance with their (the Sufi’s) example,

 

The Mustaswif, (The Pretender to Tasawwuf) is he who makes himself like them (the Sufi’s) for the sake of money and wealth and power and worldly advantage, but has no knowledge of these two things. (Safaa and Tasawwuf /Sufism). Hence it is said: “The Mustaswif in the opinion of the Sufis is as despicable as flies, and his actions are mere cupidity; others regard him as being like a wolf, and his speech unbridled for he only desires a morsel of carrion.”

(Kashf ul Mahjub)

 

In this connection the only living Sufi Master I have personally met and with whom I have pledged an oath to follow is my Imam Sheikh Sayyid Mubarik ‘Ali Jilani. Explaining the nature of the Nafs (lower desires), he stated that “The Nafs is like a little child that has tantrums when it cannot have what it wants.” We further explained that it is the duty of the True Sheikh to discipline and purify the Nafs (lower desires) of the Talibeen (Students)." It is very difficult to follow a living Sheikh,” He said.

 

In Accordance with true Sufi Masters, Hadhrat Al Imam Sheikh Jilani first educated us in the fundamentals of Islam. After teaching the correct rules of outward worship (Fiqh) and the correct Islamic Beliefs (Aqeedah)[7] he then turned towards the reformation of the inner being (Tazkiyah wa Tasfiyattun Nafs)[8]

 

Rejecters of Sufism (Tasawwuf)

 

Sufism (Tasawwuf) is rejected under various pretexts. The favorite ground is that it is a heresy or an innovation.

 

In principle, those who reject Sufism (Tasawwuf) are neither the Mujtahid having exalted genius, deep learning and remarkable sharpness of intellect (that their rejection is taken as an authority) nor have they any supremacy over true theologians and erudite Sufis (that their opinion is accorded any weightage). According to Maulana Ahmed Ali Lahori (d. 1964 CE.) the rejecters of Sufism (Tasawwuf) are the thieves and bandits who wish to divorce from Faith one of its vital parts. It is indeed sane to brand them as heretics rather than stigmatize millions of pious soul’s right from Imam Hasan Basri down the ages. Such rejecters grope in mere ignorance. The Holy Quran declares about such prejudice-ridden folk:—

 

"Nay, but they denied that, the knowledge whereof they could not compass" 10:39

 

They would have never dared reject this reality, had they heeded the following Divine Commandment :—

 

“(0 mankind), pursue not that whereof thou hast no knowledge" 17:36

 

 

On the nature of Tasawwuf and true nature of Ahl at Tasawwuf Hadhrat Ali Hujwiri Rahmatullah alaih writes:

 

Murta'ish (Abu Muhammad Murta'ish Rahmatullah alaihi says: " At Tasawwuf Husn al Khulq,"' Tasawwuf (the path of the suluk) is good nature." This is of three sorts: firstly, towards Allah, by fulfilling His Commandments without hypocrisy; secondly towards men, by paying respect to one’s superiors and behaving with kindness to one's inferiors and with justice to one’s equals, and by not seeking recompense (revenge) and justice from men in general; (for personal attacks or slanders of others) and thirdly towards one’s self by not following the flesh and the Shaytaan. Whoever makes himself right in these three matters is a good-natured man.

 

This, which I have mentioned agrees with a story, told of Hadhrat A'isha Siddiqah Rathi Allahu ta ala anha. She was asked concerning the nature of the Rasul Sall Allahu alaihi wa Aalihi wa Sallim.-

 

"Read from the Qur'an,” she replied. - For Allah has given information in the place where He says: " Use indulgence and order what is good and turn away from the ignorant" (Holy Qur'an 7:198)."[9]

 

 

Allama Abdul Wahhaab Sha'raani Rahmatullah Alaihi commenting on the path of the Sufis says:

 

“The path of the Sufis is built upon the Qur'an and Sunnah, and is based upon living according to the Morals of the Prophets and purified ones. It may not be blamed unless it violates an explicit statement from Qur’an, Sunnah or scholarly consensus (Ijma’) exclusively. If it does not contravene one of these, the very most one may say of it is that it is an understanding a Muslim man has been given, so let whoever wishes, act upon it and whoever does not refrain. This being as true of works as of understanding, so no pretext remains for condemning it except one's own low opinion of others, or interpreting what they do as ostentation (for worldly fame and glory), which is unlawful...To summarize, no one denies the states of the Sufis except one ignorant of the way they are.”

 

(Kashful Mahjub)

 

Object of Raising Prophets

 

"Verily Allah hath shown Grace to the believers by sending unto them a Messenger of their own, who recites unto them His revelations and causes them to grow in purification and teaches them the Scripture and wisdom" — 3:164

 

Prophets are raised for three purposes: —

(1)To correct beliefs.

(2) To reform human conduct.

(3) To imbue sincerity in both.

 

Sufism (Tasawwuf) in Faith is What Spirit is to the Body

 

Shah Wali Ullah Dehlawi The famous Sufi Master and Great Muhaddith writes:

 

"The fundamentalists ('Ulema-e-Usul) meet the first aspect jurists (Fuqaha) the second and Sufis the third". (Tafhimat-e-Ilahiya P 130.)

 

"By the Being who controls my very existence, the third aspect is very subtle and abysmal as source of Shari'at objectives and is like soul in a body or meaning in a word. (Tafhimat-e-Ilahiya).

 

Notes:—

(1) This aspect is named as lkhlas (sincerity) and Ihsan, which form the spirit of Shari'at as a whole. As the body is useless without spirit, so are the beliefs and conduct without sincerity.

(2) Without Sufism (Tasawwuf) neither Shari'at nor the Faith can survive, 

 

Sufism (Tasawwuf) is Obligatory

 

Qazi Thana Ullah Panipati in his famous Tafsir-e-Mazhari Vol. 4 P 324 describes the status and importance of Sufism (Tasawwuf) while commenting on the verse:

 

"And the believers should not all go out to fight (in the way of Allah). Of every troop of them, a party only should go forth that they (who are left behind) may gain sound knowledge in religion, and that they may warn their folk when they return to them, so that they may beware" 9:122.

 

“The attainment of knowledge termed as ‘Ilm e ladunni (Knowledge of His Presence) by the Sufis is obligatory, for its fruits are cleansing of the heart from wayward impulses and its absorption in perpetual observation. Purification of soul from moral ailments like arrogance, conceit, jealousy, love for wealth and status, weariness in Divine worship, sensuality, cant, etcetera and in their place attainment of high moral virtues e.g. conversion, acquiescence to the will of Allah, gratitude, fortitude etc. is the essential. There is no doubt that the said moral ailments are, for a believer, deadlier that the sins he commits with his physical body while the virtues listed above are of a greater significance that Namaz (Salaat) fasting and Zakat because any kind of worship devoid of sincerity is of no consequence. And it is this sincerity which is the other name of Sufism.”

 

 

The Awliyaa As Described By The Prophet Sall Allahu ‘alaihi wa Sallim

The real worth of a human being, his greatness and his excellence will come to light on Day of Judgment when his Book of Deeds is produced before the Almighty. Hearing glad tidings of supreme triumph, a true bondsman will receive immense Divine blessings. That indeed will be the real success, true emancipation and everlasting glorification, which in other words is called grand success (Thaalikal Fawzul Atheem) of the Hereafter and eternal bliss. The achievements of this world are nothing but an illusion and self-deceit: —

 

"The life of this world is but comfort of illusion"

3:185

 

The Splendor of Awliyaa on the Day of Judgment

 

Narrates Ibne-'Abbas: There will be some people seated on Allah's right on His Tremendous Throne on the Day of Judgment. They will be on pulpits of light, their faces gloaming with Divine Light. They will neither be prophets, nor martyrs nor siddique. The Prophet was asked who they would be. The answer was repeated three times to emphasize the point. "They will be those who loved each other for the sake of Allah"

 

Narrates Abu Hurairah: "There are some Divine bondsmen other than the prophets who will, on the Day of Resurrection, be envied by prophets and martyrs". The Prophet was requested to identify them so that they be held in esteem. He replied: "They are the ones whose hearts have been flooded with Divine Light. As a result they hold each other dear in spite of being neither kindred or of a common lineage. Their faces will be radiant and they will be seated on throne of Divine light. When others will look terrified and grief-stricken, they will be cheerful and without any sign of worry what so ever". He then recited this verse:

 

"Lo! Verily the friends of Allah are (those) whom fear (cometh) not, nor do they grieve" 10:62.

 

Note. The Awliyaa described in the above Hadith are those devout and sincere Muslims who remember Allah ceaselessly and spend their lives seeking inner purification through endeavor, toil, abstention and prayer. Of course, the Prophets and their true successors rank far above them for they are the source of guidance and reformation of mankind. 

 

The Awliyaa in Worldly life

 

Baqa Billah

The Prophet said:

 

"Anyone who ceases to depend on the creation and gives himself unto the Creator receives sustenance from sources unimaginable".

 

He goes on to quote a Divine declaration: 

 

"Anyone who bears enmity with my friends, I declare war against him. The most valued worship of My bondsmen, seeking My nearness, Is the one I have imposed on him; and My servant continues to draw nigh Me through voluntary deeds, until I love him. And when I love him, I am his ears so that he hears by Me, and his eyes, so that he sees by Me, and his feet so that he walks by Me (not in the literal sense but signifies perpetual Divine guidance and favor). When he raises his hands in supplication I grant his requests, and when he seeks refuge in Me. I protect him. I do not hesitate in what I intend to do, as I hesitate to take the soul of My faithful servant; he hates death while I hate for any harm to come to him.”

 

Bukhari related this Hadith.

 

Finally:

Allama Toosi said that the above hadith forms the basis of the Divine Path leading to eternal love and His nearness. It explains the method for the attainment of Ihsan. A composition of inner obligations i.e. Iman and outer one i.e. Islam. As defined in “Hadith Gibreel”.Ihsan is moral worth and status of the seeker such as abstention, sincerity and meditation etc.

This then is the nature of the True Sufi and the way of the Lovers of Sayyidinaa Rasuli Akram Sall Allahu ‘alaihi wa sallim. This way leads to true success in this world and the Hereafter. It can only be tread by those with a sincere desire to worship Allahu ta ‘ala in letter and spirit under the guidance of a true Sheikh (Sufi). There are many are the Mutasawwifeen (Seekers of Purification) and few Sufiyaa (Purified Ones).

 

 

Wa Sall Allahu ta ‘ala ‘alaa Sayyidinaa Wa Mawlaana Muhammadin wa ‘alaa ‘Aalihi wa Ashaabihi wa Ahli Baytihi wa Azwaajihi wa Dhuriyyatihi wa Awliyaaihi wa Walidihish Shaykh Sayyid Abdul Qadiril Jeelani, Walidihish Shaykh Sayyid Mubaarik ‘Ali Shah Jeelani Hashimi wa Baarik wa Sallimu ‘alaik.