Monday, June 13, 2016

Shah Waliullah Dehlawi (RA)

Full Name: Syed Quṭb ad-Dīn Aḥmad Walī Allāh ibn ‘Abd ar-Raḥīm al-‘Umarī ad-Dihlawī

Shah Waliullah was born in 1703 AD four years before the death of Aurangzeb. His grandfather, Sheikh Wajihuddin, was an important officer in the army of Shah Jahan who supported Prince Aurangzeb in the war of succession. His father, Shah Abdur Rahim, a sufi and an eminent scholar assisted in the compilation of "Fataawa-i-Alamgiri "---the voluminous code of Islamic law. He, however, refused an invitation to visit the Emperor and devoted his energies to the organization and teaching at `Madrassa Rahimia'---a theological college which he had established and which, later, played an important part in the religious emancipation of Muslim India and became the breeding ground of religious reformers and `Mujahids' like Shah Abdul Aziz, Syed Ahmad of Bareli, Maulvi Abdul Haiy and Shah Ismail Shaheed. Writing about the teachings of Shah Abdur Rahim and his brother, Maulana Ubaidullah Sindhi observes: `The essence of the teaching of the two brothers was the effort to discover a path which could be traversed together by the Muslim philosophers (the Sufis and the Mutakallims) and the Muslim Jurists (Faqih).'

Dr. Allama Iqbal, the poet of the East, has characterized the celeberated Mughal Emperor Aurangzeb as 'Tarkashi Maa Raa Khudangi Akhareen' (the last arrow in the quiver of Muslim power in India).
The anti-Islamic forces which had raised their head during the reign of the irreligious Emperor Akbar and later found their champions in Jahangir and Dara Shikoh, were, to a great extent, checked by Aurangzeb, the most honest, conscientious and able Muslim monarch that ascended the throne of Delhi.
With his passing away in 1707, started the political chaos which later culminated in the distintegration of the Muslim power in the subcontinent. This political disintegration which was the result of spiritual confusion encompassed the socio-economic spheres also. Aurangzeb's successors were too weak and incapable of facing the rebellious forces emerging on all hands. At such a critical period of Muslim history was born Shah Waliullah, one of the greatest religious thinkers produced by Muslim India who contributed immensely to the reintegration of the structure of Islam.

Shah Waliullah received his early education from his illustrious father, who was his teacher as well as his spiritual guide. Being a precocious child with a retentive memory he committed the Holy Quran to memory at an early age of 7 years. On the death of his father in 1131 AH when he was hardly 17 years old, he started teaching in his father's `Madrassa-i- Rahimiya' and carried on the work for 12 years when he left for Arabia for higher studies. He was a brilliant scholar; during fourteen months' stay in Makkah and Madina, he came into contact with the oustanding teachers of Hejaz. His favourite teacher was Sheikh Abu Tahir bin Ibrahim of Madina, from whom he obtained his Sanad (Degree) in Hadith. The Sheikh was an erudite scholar, possessing encyclopaedic knowledge; Shah Waliullah benefitted much from him too and speaks highly of his piety, independence of judgement and scholarly talents.
During his stay at Makkah, Shah Waliullah had a dream in which the Holy Prophet (sws) commanded him to work for the organization and emancipation of the Muslim community in the subcontinent. He, therefore, returned to Delhi on July 9th, 1732 and started his work in real earnest. His was an uphill task in a period when Muslim India was passing through the most critical phase of its history and its entire social, political, economic and spiritual fabric was torn to pieces. On his arrival in Delhi, he started training pupils in diverse branches of Islamic learning and entrusted them with the missionary work of enlightening people with the true nature of Islam. He embarked upon the task of producing standard works on Islamic learning and, before his death in 1762, completed a large number of outstanding works on Islam.
He rose to be a great scholar of Islamic studies, endowed with saintly qualities. So great was his dedication to work that according to his talented son Shah Abdul Aziz: `...he was rarely ill and once he sat down to work after Ishraq (post-sunrise prayers) he would not change his posture till midday'. He was a real genius, an intellectual giant who set himself to the mission of educating the misguided Muslim masses with the true spirit of Islam. His was the task of the revival of Islam in the subcontinent which had been clouded with mystic philosophy and to bring it out in its pristine glory. He was a humble devotee to this cause, who resisted all temptations of personal glory.
His activities were not confined to spiritual and intellectual spheres only. He lived in troubled times and witnessed during his lifetime about a dozen rulers occupying the throne of Delhi. Endowed with a keen political insight, he observed with deep anguish the breaking up of Muslim power in the subcontinent and wrote to leading political dignitaries like Ahmad Shah Abdali, Nizam ul Mulk and Najibuddaula to stop the rot which had set in the political life of Muslim India. It was on account of his call that Ahmad Shah Abdali appeared on the field of Panipat in 1761 and put an end to the Marhatta dream of dominating the subcontinent.
Shah Waliullah was a prolific writer. It is in the realm of Islamic learning that he made a lasting contribution and within a period of 30 years produced more than 50 works of outstanding merit, both in Arabic and Persian Languages. Some of these are still unsurpassed in the whole domain of Islamic literature. His most valuable service to the cause of Islamic learning was that he codified the vast store of Islamic teachings under separate heads. Both in thought and prediction, his works occupy an outstanding place. As a reformer and as a propounder of theories dealing with socialism, he may be considered as the forerunner of Karl Marx.

His works may be classified into six categories. The first deals with the Holy Quran. It includes his translation of the Holy Book into Persian, the literary languages of the subcontinent of those times. According to him, the object of studying the Holy Book is `to reform human nature and correct the wrong beliefs and injurious actions'. The second category deals with Hadith, in which he has left behind several works including an Arabic and Persian Commentaries on "Mu'atta", the well-known collection of the traditions of the Holy Prophet (sws) compiled by Imam Malik. He attached great importance to this collection of traditions by Imam Malik, even greater than those of Imam Bukhari and Imam Muslim. He is an outstanding Muhaddith (Traditionist) and links of all modern scholars of Hadith in the subcontinent may be traced to him. Foremost among these modern Traditionalists was his son and successor Shah Abdul Aziz and Syed Murtaza Bilgrami. Shah Waliullah wrote a number of books and pamphlets dealing with Hadith. The third category deals with `Fiqh' or Islamic Jurisprudence, which includes "Insaaf-fi-bayaan- i-Sabab-il- Ikhtilaaf" which is a brief but a very interesting and informative history of the Islamic Jurisprudence of the last five centuries. The fourth category deals with his works based on mysticism. The fifth category pertains to his works on Muslim philosophy and Ilm-i-Kalam. He also wrote a pamphlet on the principles of Ijtihad (independent interpretation) and Taqlid (conformity) . In his "Principles of Ijtihaad" he clarifies whether it is obligatory for a Muslim to adhere to one of the four recognized schools of Islamic Jurisprudence or whether he can exercise his own judgement. In the opinion of Shah Waliullah, a layman should rigidly follow his own Imam but a person well versed in Islamic law can exercise his own judgement which should be in conformity with the practice of the Holy Prophet (sws). But the most outstanding of all his works "Hujjat-Ullah- il-Baalighah" which deals with such aspects of Islam that are common among all Muslim countries. In its introduction he observes: `Some people think that there is no usefulness involved in the injunctions of Islamic law and that in actions and rewards as prescribed by God there is no beneficial purpose. They think that the commandments of Islamic law are similar to a master ordering his servant to lift a stone or touch a tree in order to test his obedience and that in this there is no purpose except to impose a test so that if the servant obeys, he is rewarded, and if he disobeys, he is punished. This view is completely incorrect. The traditions of the Holy Prophet (sws) and consensus of opinion of those ages, contradict this view.' The sixth category deals with his works on the Shia-Sunni problem which had become somewhat acute in those days. His writings on this subject have done a great deal in simplifying this problem. His theories pertaining to economics and socialism are of revolutionary nature and he may be considered as the precurser of Karl Marx. Writing about his works in the History of the Freedom Movement, Sheikh Muhammad Ikram states: `Shah Waliullah wrote learned works and initiated powerful and beneficial movements, but perhaps no less important are the invisible qualities of approach and outlook, which he bequeathed to Muslim religious thought in the Indo-Pakistan subcontinent. His work is characterized by knowledge, insight, moderation and tolerance, but the quality on which he laid the greatest emphasis, in theory and in practice, was Adl or Adalat (justice, fairness). His works and views bear ample testimony to the ways he observed this principle in practice and he lost few opportunities of emphasizing in theory its role in maintaining the social fabric.'

Shah Waliullah introduced several reforms in religious and economic spheres. He was first to translate the Holy Quran in a popular language, a practice which was later usefully followed by others. His own son, Shah Abdul Aziz, translated the Holy Book into Urdu, the language of Muslim masses in India. There had been a conflict between orthodox Islam revived under Mujaddid-Alif- Sani, championed by Aurangzeb and heterodoxy introduced by Akbar and championed by Dara Shikoh. The reign of orthodox Aurangzeb had created aversion to Sufism and had led to the advent of extreme puritanism. Shah Waliullah struck a mean between the two extremes and retained the virtues of both.
He was born in an atmosphere deeply imbued with the spirit of Sufism. His father was a well-known Sufi. In his early age, he came under the influence of Ibni Taimiya, a great religious reformer. During his stay in Hejaz, he came into contact with scholars who were influenced by Wahabism. This provided a check to his blind following of Sufism. But like Wahabis, he did not totally discard Sufism. He was aware of the services rendered by Sufis in popularizing Islam in the subcontinent and the spiritual self developed by the truly Islamic form of Sufism. But he was highly critical of the decadent and traditional form of Sufism which borders on the verge of asceticism and is, therefore, averse to true Islam. In his Wasiyat Nama (Will) he observes: `And the next advice (Wasiyat) is that one should not entrust one's affairs to and become a disciple of the Saints of this period who are given to a number of irregularities' . Shah Saheb had urged for the reform and discipline of Sufism and not its rejection. He wrote several pamphlets on this subject in which he analyzed the evils and virtues of Sufism. `With these books', writes Maulana Manazir Ahsan, `the disputes between the Sufis and the Ulema, provided one is just, come to an end. By giving an Islamic interpretation to the Sufi doctrines, Shah Waliullah removed the distaste which the Ulema had felt for Sufism and the Sufis'. Shah Waliullah has, therefore, not only bridged the gulf between the Sufis and the Ulema but also harmonized the differences prevalent among different sects of Sufis. His principles on the subject were put into practice in the great theological college of Deoband, which had among its patrons such well-known Sufis like Maulana Rashid Ahmad Gangohi and Maulana Ashraf Ali Thanvi.
Shah Waliullah set upon the mission of reforming the social and political order of his day. Being a realist, he diagnosed the ills which had entered into the body politic of Muslim society and suggested remedies. He criticised the un-Islamic customs which had crept into Muslim society due to its contact with Hinduism. He was particularly against excessive extravagance in marriages, festivals and other ceremonies. He advocated the remarriage of widows. He carefully analyzed the factors responsible for the economic degeneration of the Muslim society during his time and proposed radical changes in the economy of the Muslim society. He advocated wider distribution of wealth on socialistic lines and in this way became the forerunner of Karl Marx. In an illuminating chapter of "Hujjat-Ullah- il-Baaligah" , he outlined the evils of capitalism which brought about the fall of the Roman and Sassanid Empires. He is highly critical of the economic exploitation of the poor, which, in the past, had brought about many revolutions and is the root cause of all troubles and unrest in the world. He even criticised the Mughal rulers and nobility for their indolence and luxury. Addressing the rapacious nobility of his time he observes: `Oh Amirs! Do you not fear God? (How is it that) you have so completely thrown yourself into the pursuit of momentary pleasures and have neglected those people who have been committed to your care! The result is that the strong are devouring the (weak) people..... All your mental faculties are directed towards providing yourself with sumptuous food and soft-skinned women for enjoyment and pleasure. You do not turn your attention to anything except good clothes and magnificent palaces.'
Shah Waliullah was of the opinion that intellectual revolution should precede political change. He did not contemplate a change in the political or social set-up through a bloody revolution. He wanted to bring a revolutionary change in the society through peaceful means. In his well-known book, "Izaalat-ul- Khifaa", he discusses the ideology of the political revolution which he envisaged.
No scholar of Mediaeval India had understood the various aspects of civics as had been done by Shah Waliullah. He considered `self-consciousness ' as a prerequisite of `political consciousness' . He has dealt in detail the factors which contribute towards the growth of civil consciousness in his immortal work "Hujjat-Ullah- il-Baaligah" .
Shah Waliullah was, perhaps, the only Muslim scholar of Mediaeval India who realized the importance of economics in a social and political set-up. He advocated the maintenance of economic equilibrium in the society and strongly criticized the accumulation of wealth which leads to all sorts of evils in the world. He had visualized a social order based on economic equality, fraternity and brotherhood which are the principles governing Islamic socialist practices during the time of the pious Caliphs.
Born in an age of decadence and chaos, Shah Waliullah strove for world of peace and prosperity. He has made a singular contribution to the socio-economic thought of Mediaeval India and visualized a Muslim society in which the individual enjoyed the fullest freedom, consistent with the maximum good of all. In such an ideal Islamic state, the ruler was to be governed by the Holy Quran and the Sunnah. No economic exploitation was to be tolerated in such a state and the individual was free to earn his living by fair means.
His seminary, ‘Madrassa-i-Rahimiya’ became the centre of Islamic Renaissance in the subcontinent, where scholars flocked from the four corners of the country and after being trained, became the torch bearers of freedom movement in the subcontinent. The "Madrassa" in fact, had become the nucleus of the revolutionary movement for the reconstruction of religious thought in Islam. It produced many zealous workers who carried on their preacher's mission with a missionary zeal. Among these were Maulana Muhammad Ashiq of Phulat, Maulana Norrullah of Budhana, Maulana Amin Kashmiri, Shah Abu Saeed of Rai Bareli and his own son, Shah Abdul Aziz who was initiated into the religious and political philosophy of his father.
Shah Waliullah played a vital role in the Indian politics of his times. He was greatly instrumental in forging a united Muslim front against the rising Marhatta power which was threatening the last vestige of the Muslim power in northern India. It was he who wrote to Najibuddaula, and Nizam-ul-Malik and finally invited Ahmad Shah Abdali who inflicted a crushing defeat on the Marhattas in the third battle of Panipat in 1761. His letter to Ahmad Shah Abdali inviting him to take up arms against the menacing Marhatta power in India is one of the most important historical documents of the 18th century. It surveys the political situation in the subcontinent and the dangers which Muslim India faced from different quarters. He had choosen the most vivid, capable and disciplined Muslim leaders of his time for combating the Marhattas. Among these were Najibuddaula, the leader of the redoubtable Rohilas and Ahmad Shah Abdali, the ruler of the brave Pathans. His efforts towards forging a united front against the Marhattas were successful and the defeat of Marhattas in the third battle of Panipat in 1761 provided a turning point in the history of the subcontinent.
Shah Waliullah visualized an ideal state of the days of the Pious Caliphs and strove to it. Analyzing his political thought, Iqbal states:
"The Prophetic method of teaching, according to Shah Waliullah is that, generally speaking, the law revealed by a prophet takes especial notice of the habits, ways and peculiarities of the people to whom he is specifically sent. The Prophet who aims at all-embracing principles, however, can neither reveal different peoples nor leave them to work out their own rules of conduct. His method is to train one particular people and to use it as a nucleus for the build up of a universal `Shariah'. In doing so, he accentuates the principles underlying the social life of all mankind and applies them to concrete cases in the light of the specific habits of the people immediately before him." ("Reconstruction of Religious Thought in Islam")
The movement of political as well as spiritual regeneration of Muslim India did not die with Shah Waliullah. His talented son, Shah Abdul Aziz, and his worthy disciples and successors, strove for the realization of his mission. The torch of Islamic revival kindled by Shah Waliullah was kept aloft by his worthy successors. The echo of the third battle of Panipat was heard in the battle of Balakot. Both form the landmarks of the same struggle.
Shah Waliullah possessed a many-sided and versatile personality. His real greatness lies in the cumulative effect produced by his writings, by the contribution of persons trained by him and by the achievements of the school of thought founded by him. In religious matters, he struck a mean between extremes; in social affairs he strove to introduce in the Muslim society the simplicity and purity of early Islam; in the sphere of economics he advocated the revolutionary Islamic socialism and in the political field he forged a united Muslim front against the non-Muslim forces which were threatening to storm Muslim India

Tuesday, August 11, 2015

The amazing power of offering Prayers during the Night.


The amazing power of waking up for Thahajjud for the sake of Allah Subhanahu Wa Ta'ala. Subhanallah! Truly powerful. May Allah make us among those who wake up during the nigh to offer this blessed prayer which is one of the best times that we get close to Allah. Allhamdulillah! Read the below Hadeeth that states the value of Thahajjudh.

Abu Hurairah (رضي الله عنه) narrates that Rasulullah (ﷺ) said: "When any one of you goes to sleep, Shaytaan ties three knots at the back of his neck, sealing every knot with the words: "You have a long night, so sleep". So if one awakens and remembers Allah, a knot will be loosened. If he performs ablution, a knot will be loosened. And if he offers Salah, a knot will be loosened and in the morning he will be active and in a pleasant mood, having received a great blessing. If he does not offer Thahajjudh, he will be in a sluggish and undisturbed mood, also being deprived of a great blessing". (Abu Dawud, Ibn Majaah)

Uqba ibn Amir(رضي الله عنه) narrates : I heard Nabi (ﷺ) saying: "One, out of two persons if my Ummah gets up at night and motivates himself for Wudhu despite not feeling to do so since, Shaytaan had tied knots on him. When he washes his two hands in Wudhu, one knot is loosened, when he washes his face, another knot is loosened when he wipes his head with wet hands another knot is loosened, when he washes his feet yet another knot is loosened. Allah Subhanahu Wa Ta'ala says to those behind the veil- His angels: "Look at My slaves! How much hardship he is enduring in dealing with his Nafs (innerself), so now whatever this slave asks of Me, it will be granted to him" (Musnad Ahmad, Fath-ur Rabbani) 

Abu Umaamah Baahili (رضي الله عنه) narrates that Nabi (ﷺ) said: " Make it a practice offering Thahajjud, for undoubtedly it was the tradition of the righteous before you. It is a means of bringing you near to your Rabb and at atonement of evil deeds, and a prevention against sin" (Mustadrak Haakim) 

Abu Maalik Al- Ashaari (رضي الله عنه) narrated that Nabi (ﷺ) said: "There are rooms in Paradise, the out side of which can be seen from inside and the inside from the outside, Allah has prepared for those who feed others, spread Salaam (greetings) abundantly and offer Salah at night when people are sleeping (Thahajjud)." (Ibne- Hibbab)

Abdullah ibne-Amr ibnil As (رضي الله عنه) narrates that Nabi (ﷺ) said to me: "O' Abdullah! Do bot be like so and so, who used to offer Thahajjud at night and then stopped offering it." (Bukhaari)

Abu Darda (رضي الله عنه) narrates that Nabi (ﷺ) said: "Whoever goes to bed with an intention to offer Thahajjud Salah at night, but is overpowered by sleep till dawn breaks (and he is unable to offer it), a complete reward for Thahajjud Salaah is written for him on what he had intended and his sleep is an added gift from Allah." (Nasai)
Subhanallah! The little sacrifice we make for Allah holds such astounding rewards! Its worth all the hardship to wake up for Thahajjudh to earn the pleasure of Allah! Let us strive hard to practice this act also keeping in mind that to offer the Thahajjud prayer was also a well practiced Sunnah of our Nabi (ﷺ)
Assalamu Alaykum Warhmathullahi Wabarakathuhu! Peace.

Saturday, August 9, 2014

Umm Habibah bint Abu Sufyan (died 44 AH / 664 AD)

In the course of his life , Umm Habibah much suffering and ordeal. After embracing Islam, she and her husband moved to Habasyah. There, it turns out her husband's apostasy from Islam and converted to Christianity. Her husband's alcoholism, and died not in Islam. In his silence, Umm Habibah always filled with sadness and indecision because he could not get together with her ​​own family and her husband's family in Mecca because they already keep him away. Does she have to stay and live in a foreign country until his death?
God will not allow His servants in constant grief. When he heard the suffering of Umm Habibah, the heart of the Prophet was moved so that he rnenikahinya and Umm Habibah no longer be in a prolonged sadness. This is in accordance with the word of God that: The Prophet was more important than other people of faith, and his wives are the mothers of the believers.
Umm Habibah privilege among the other wives of the Prophet is its position as the daughter of a leader of the polytheists of Mecca who pioneered perientangan the propagation of the Prophet and the Muslims, Abu Sufyan.
A. Childhood and nasab Growth
Umm Habibah was born thirteen years before Muhammad's prophethood Shalalahu 'Alaihi Wassalam. with the name of Ramlah bint Harb bin Uinayyah Shakhar bin Abdi Shams bin. His father, known as Abu Sufyan. His mother named Safia bint Abil Ashi bin Umayya bin Abdi Shams, which is a companion of the Prophet's aunt, namely Uthman ibn Affan ra. Since childhood, Umm Habibah known to have a strong personality, fluency in speaking, very smart, and very pretty.
B. Wedding, Hijrah, and the agony
When old enough to get married Ramlah, Ubaidullah bin Jahsh mempersunting- her, and Abu Sufyan was marrying them. Ubaidullah known as young as Ibrahirn steadfast in religion. He tried to stay away from liquor and gambling, and promised to fight the pagan religion. Ramlah realized that she had been married to someone who is not a pagan, does not like his people are making and worshiping statues. In dalarn her desire to follow her husband occurred religion of Ibrahim
Meanwhile, in Mecca began to spread the news that Muhammad came to bring a new religion, the religion of the different celestial with the Quraysh religion in general. Hearing the news, Ubaidullah heart stirred, then declared himself the new religion. He also invited his wife, Ramlah, to embrace Islam with him.
Muhammad heard the mission successfully and thrive, the people of Quraysh declared war against the Muslims that the Prophet ordered the Muslims to emigrate to Habasyah. Among them was Ramlah and her husband, Ubaidullah bin Jahsh. After some time they suffering in the form of persecution, exile, expulsion and even families who continue to insist that they return to the ancestral religion. When it Ramlah was carrying her baby first. Arriving at Habasyah, Ramlah baby is born which later was named Habibah. From the baby's name is then changed into the name of Umm Habibah Ramlah.
As long as they are in Habasyah heard the news that the Muslims in Mecca and the number is growing stronger so they set out to return to their home country. Meanwhile, Umm Habibah, and her husband chose to settle in Habasyah. Along the way, the group of Muslims who will return to Mecca heard the news that the state of emergency is still in Mecca and the polytheists further increased pressure and boycotts against the Muslims.Finally they decided to return to Habasyah.
A few years living in Habasyah, Muslims are expecting grief will be fleeting and ranks of the Muslims become strong, but sadness is not depleted.Conditions that cause Ubaidullah have confidence that the Muslims will never be strong. She seems to have lost that little by little her heart began to gravitate toward the Christian religion, the religion of the Habasyah.
Umm Habibah said that he dreamed of something, "I saw my husband turned into the ugliest human shape. I was surprised and said, 'By Allah, the situation has changed.' The next morning Ubaidullah said, 'O Umm Habibah, I see no better religion than Christianity, and I have declared myself to hug her. Once I embraced the religion of Muhammad, I would embrace Christianity. ' I said, 'Do you really that good for you?' Then I told him about a dream that I saw, but he did not care. Finally he constantly drinking so that took his life. "
Thus, Islam Ubaidullah out and he had to move to Habasyah bet, with endure, leaves home with his wife and small children. Ubaidullah was trying to persuade his wife to get out of Islam, but his effort was in vain as Umm Habibah be established in Islam and hang on until her husband died. Umm Habibah feel alienated in the midst of the Muslims because they feel ashamed of her husband kernurtadan. For him there is no other choice but to return to Mecca, while his parents, Abu Sufyan, was aggressively attacked the Prophet and Muslim kaurn. In such circumstances, Umm Habibah felt her home was no longer safe for him, while families have meeninggalkan suarninya their home because it has been joined with the Prophet. Finally, he returned to Habasyah with dependents suffer prolonged and await his fate from God.
Ummul-Mu'mineen C. Being
Shalalahu Rasulullah 'Alaihi Wassalam. always monitor the state of the Muslims, not just who was in Mecca and Medina, but also that in Habasyah.When monitoring Habasyahlah he heard the story of Umm Habibah Ubaidullah left with the pain endured over the years. Terketuk his heart and intends to marry her.
Umm Habibah told the dream and life is bleak. He said, "In my sleep I saw someone meet me and call me Ummul-Mu'mineen. I was shocked. Then I mentakwilkan that the Prophet would marry me. "He continued," It's me look after my Iddah exhausted. Without me knowing Najasyi a messenger came to me and asked for permission, he was Abraha, a female slave in charge of washing and gives fragrant king-Haruman on clothing. He said, 'the King said to you,' Messenger of Allah sent me a letter that I marry you to him. "I replied, 'Allah gives you glad tidings to bring good.' He said again, 'King told you to appoint a guardian to be rnengawinkanmu'. I appoint Khalid ibn Said ibn Ash as my guardian, then I gave Abraha two silver bracelets, anklets is in my feet, and a silver ring on top of my toes because of news that brings joy. "Umm Habibah back and Habasyah-associated Syarahbil bin Hasanah with bringing gifts of Najasyi, King Habasyah.
Umm Habibah wedding news with a blow to the Messenger of Abu Sufyan.About it, Ibn Abbas narrated the words of God, "I hope God raises compassion among you with people who you compete against them. ... "(Surat. Al-Mumtahanah: 7) . This verse was revealed when the Prophet Shalalahu 'Alaihi Wassalam. married Umm Habibah bint Abi Sufyan.
D. Living with Messenger Shalalahu 'Alaihi Wassalam.
Rasululullah Shalalahu 'Alaihi Wassalam. sent Amr bin Umayya to Habasyah with two tasks, ie update the immigrants to return to their country (Medina) because of the already strong position of the Muslims as well as to propose to the Prophet Umm Habibah. On the way back to Madinah kernenangan they heard news of the Muslims over the Jews of Khaibar. Excitement that they feel in Madinah was because their brother had returned and Habasyah.Prophet welcomed them back with joy, especially with the arrival of Umm Habibah. He asked Umm Habibah dalarn to home, which is when it bersarnaan also by his marriage with Safia bint Huyay Akhtab son, the daughter of one of the leaders of the captive soldiers of Khaibar Jews of Islam. When the Prophet mernbebaskan and marry her. Other wives of Prophet Umm Habibah welcomed warmly and respect, in contrast with their reception to Safia.
Umm Habibah journey of life in the family of the Prophet was not much conflict between his wife or invite anger. In addition, there is also a history of behavior that tells Umm Habibah that show jealousy.
E. Difficult Position
We mentioned above about Umm Habibah privileged position among the wives of the Prophet. His father was a leader of the polytheists when Umm Habibah gets light of faith, and he faced difficulties when they have to explain it to his parents beliefs.
The Quraysh reneged on the agreement that they had signed the sign-in Hudaybiyah with the Prophet. They attacked and massacred Bani Qazaah that have bound protection agreement with the Muslims. To anticipate this, the Prophet took the initiative stormed Mecca in which the family lived and Abu Sufyan Umm Habibah. The Quraysh of Mecca had thought that the Muslims would attack them in retaliation for the slaughter of Bani Qazaah they do. They already know the troop strength of the Muslims so that they choose the path of peace. Diutuslah known as Abu Sufyan and intelligence capabilities in diplomacy for peace with the Prophet.
Arriving in Medina, Abu Sufyan was not directly to the Messenger, but the first rnenemui rnemperalat Umm Habibah daughter and tried it on his behalf. How shocked Umm Habibah when her father was nearby wrapped after so many years of not met since he moved to Habasyah. This is where looks strong faith and love of the Prophet Umm Habibah. Abu Sufyan realized astonishment and confusion of his daughter, so he does not speak.Finally, Abu Sufyan came into the room and sat on the mat. Seeing it, Umm Habibah immediately folded mat (bed) so it is not occupied by Abu Sufyan.Abu Sufyan was very disappointed to see the attitude of his daughter, then said, "Do you fold the mat so that I do not sit on it or rnenyingkirkannya me?" Umm Habibah said, "This mat is a mat to sit Prophet, while you are unclean idolaters. I do not like you sit on it. "After that Abu Sufyan felt a heavy blow home with unexpected from her daughter. He felt that his efforts to thwart the attack kaurn Muslims to Mecca have failed. Umm Habibah was aware of what was going to happen. He sure will come when the Muslims invaded Mecca in dalarnnya are family, but that he remembered only the Prophet. He prayed for the Muslims to rnemperoleh victory.
God allowed the Muslims to Mecca mernbebaskan. Prophet of Islam along with thousands of soldiers entering Mecca. Abu Sufyan felt himself already beleaguered tens of thousands of soldiers. He felt that the time has come for the Muslims reply to this stance during persecute and oppress them.Prophet so sorry and ask him to embrace Islam. Abu Sufyan menerrna the invitation and expressed his Islamic faith with humility. Abbas, the Prophet's uncle, Abu Sufyan asked him respect that he felt flattered by his greatness. Abbas said, "Verily, Abu Sufyan was a very liked exalted." Here behold, intelligence and policy Prophet. He replied, "Whoever enters the house of Abu Sufyan, he will be saved. He who closes his door, he was going to survive. And those who enter the Haram, he will be saved. "That one's greatness in honor of the Prophet, and Allah has given out a good way to eliminate grief Islamic Umm Habibah with his father.
F. End of a Journey
After the Prophet Shalalahu 'Alaihi Wassalam. died, Umm Habibah live alone in her home only to worship and draw closer to Allaah. In the event a great fitnah for the death of Uthman ibn Affan, he does not favor anyone. Even when his brother, Mu'awiya bin Abu Sufyan, came to power, the least he is not trying to take the opportunity to occupy a certain position. He also never insinuated Ali through a word while feuding with his brother. He also narrated many hadith of the Prophet which is then transmitted back by the companions. Among diriwayatkannya hadith is: "I heard the Messenger of Allah said,
"Whoever prayed twelve rak'ahs day and night, Allah will build for him a house in paradise. ' Umm Habibah said, "Truly I tidakpernah leave setelab Shalalahu I heard from the Messenger of Allah 'Alaihi Wassalam." (HR. Muslims)
Umm Habibah died in the 44th moved dalarn age of seventy years. His body was buried in Baqi 'wives with other Messenger. May God give him honor at his side and put in a decent place full of blessings. Amen.

Friday, July 18, 2014

Laylatul Qadr (The Night of Power)

Crowning Glory
Laylatul Qadr is the crowning glory of the holy month of Ramadhaan. It is associated with the sending down of the Qur’an Majeed, the last Book of Allah on His last Prophet Muhammad (Sallallaahu Alayhi Wasallam), for the guidance of mankind. The Qur’an Majeed describes this Night.
إِنَّا أَنزَلْنَاهُ فِي لَيْلَةِ ٱلْقَدْرِ
وَمَآ أَدْرَاكَ مَا لَيْلَةُ ٱلْقَدْرِ
لَيْلَةُ ٱلْقَدْرِ خَيْرٌ مِّنْ أَلْفِ شَهْرٍ
تَنَزَّلُ ٱلْمَلاَئِكَةُ وَٱلرُّوحُ فِيهَا بِإِذْنِ رَبِّهِم مِّن كُلِّ أَمْرٍ
سَلاَمٌ هِيَ حَتَّىٰ مَطْلَعِ ٱلْفَجْرِ
“We have indeed revealed this (message) in the Night of Power: And what will explain to you what the Night of Power is? The Night of Power is better than a thousand months. Therein come down the Angels and the Spirit (Jibraeel) by Allah’s permission, on every errand: Peace! This until the rise of Morn!” (Surah 97)
The Night of Power is the night of spiritual bliss. Our Nabi (Sallallaahu Alayhi Wasallam) is reported to have said concerning Ramadhaan:
“Verily this month has come to you; and therein is a night which is better than a thousand Months. Whosoever is deprived of it, is deprived of all good; and none is deprived of its good except a totally unfortunate person”. (Ibn Majah)
“Whosoever stands up (in prayer) at the Night of Power out of faith and hopeful of reward, all his past sins will be forgiven.”
Better than a thousand months
A thousand months are equivalent to 83 years and 4 months. Fortunate is the person who spends this night in prayer. The man or woman, who prays for the whole night during this Night, will deserve blessings and reward for the period as if he or she had been praying for eighty three years and four months consecutively. Since the Night of Power is better than one thousand months no one can actually measure the extent as to how much better it is.
The Holy Prophet Muhammad (Sallallaahu Alayhi Wasallam) said: “Laylatul Qadr has been bestowed by Allah to my Ummah (People). It was not given to any people before this.” (Dur-Mansoor).
How manifest and replete the special bounties and mercies of Allah Ta’ala are upon this Ummat is quite really beyond imagination. It will therefore be extremely foolish to allow ourselves to be deprived of these great blessings at the expense of sheer laziness and a few hours of extra sleep.
Which Night is it?
Although there are different reports in different traditions regarding the exact night, it is almost unanimous that the blessed night occurs in one of the last ten nights of Ramadhaan and more probably in one of the last ten odd nights i.e. 2lst, 23rd, 25th 27th or 29th night.
The popular opinion is, however, in favour of the 27th Night of Ramadhaan but that is not absolutely certain. The traditions indicate that it is to be sought in one of the last ten nights and preferably in the last three odd nights. It was therefore the practice of the Holy Prophet (Sallallaahu Alayhi Wasallam) and his companions to make I’tikaaf in the Mosque for the whole time offering Divine service during the last ten days of Ramadhaan.
Hazrath Aisha (Radhiallaahu Anha) reported that the Apostle of Allah said:“Search for the Blessed Night in the odd (nights) from the last ten (nights) of Ramadhaan” (Bukhari).
Hazrath Aisha has narrated another saying:
“I asked: O Messenger of Allah! Tell me if I were to find a Night of Power, what should I recite therein?” Holy Prophet Muhammad (Sallallaahu Alayhi Wasallam) advised her to recite:
Al-laa-hum-ma in-na-ka ‘afoow-wan tu-hib-bul-’af wa fa-fu ‘an-ni.
O Allah! You are Forgiving, You love forgiveness, so forgive me. (Bukhari).
Special attention should therefore be given to the excessive recitation of this dua on the blessed night. Furthermore one may engage in lengthy rakaats of Tahajjud salaat, Tilaawat of the Qur’an, Dua, Zikr, etc.
The worship and the vigil of the Night of Power are a treat to the soul. The heart tends to melt into tears of heartfelt gratitude. The body is in a state of angelic ecstasy The soul strives to reach nearer to Almighty Allah. In this holy month of Ramadhaan let us strive to seek the Night of Power and its bliss. May Allah reward us with His bountiful blessings. Aameen

Wednesday, July 9, 2014

Witnessing the Moon Splitting Miracle

The literal splitting of the moon is a miracle attributed to Prophet Muhammad (SW) by early traditions transmitted on the authority of the companions of Muhammad (SW) such as Ibn Abbas, Anas bin Malik, Abdullah bin Masud and others

Narrated Abdullah bin Masud: "During the lifetime of the Prophet the moon was split into two parts and on that the Prophet said, 'Bear witness (to thus).'"
Narrated Anas: "That the Meccan people requested Allah's Apostle to show them a miracle, and so he showed them the splitting of the moon."
Narrated Ibn 'Abbas: "The moon was split into two parts during the lifetime of the Prophet."
Narrated Anas bin Malik: "The people of Mecca asked Allah's Apostle to show them a miracle. So he showed them the moon split in two halves between which they saw the Hiram' mountain."
Narrated 'Abdullah: "The moon was split ( into two pieces ) while we were with the Prophet in Mina. He said, "Be witnesses." Then a Piece of the moon went towards the mountain."
Narrated 'Abdullah bin 'Abbas: "During the lifetime of Allah's Apostle the moon was split (into two places)."
Narrated 'Abdullah: "The moon was split (into two pieces)."

The incident relating to King Chakrawati Farmas is documented in an old manuscript in the India Office Library, London, which has reference number: Arabic, 2807, 152-173. It was quoted in the book "Muhammad Rasulullah," by M. Hamidullah:
"There is a very old tradition in Malabar, South-West Coast of India, that Chakrawati Farmas, one of their kings, had observed the splitting of the moon, the celebrated miracle of the Holy Prophet (pbuh) at Mecca, and learning on inquiry that there was a prediction of the coming of a Messanger of God from Arabia (Detail given below), he appointed his son as regent and set out to meet him. He embraced Islam at the hand of the Prophet, and when returning home, at the direction of the Prophet, died at the port of Zafar, Yemen, where the tomb of the "Indian king" was piously visited for many centuries."
The old manuscript in the 'India Office Library' contains several other details about King Chakrawati Farmas and his travel.
The king spent weeks in seclusion. In the midst of his quiet life, he set out on the journey along with the Arab travelers who'd promised him earlier. On the way, they stopped by Koylandi and from there to Dharmapatnam where they halted for 3 days. Then they set out to Shehr Muqalla. On reaching there, they set for the Hajj pilgrimage and thereafter returned to Malabar. He aspired to spread the message of Islam. But on the way, he fell sick and breathed his last.
A tradition of the Holy Prophet has also been reported from one of the companions, Abu Saeed al Kaudri, regarding the arrival of Cheraman Perumel. "A king from India presented the Messenger of Allah with a bottle of pickle that had ginger in it. The Holy Prophet distributed it among his companions. I also received a piece to eat ". (Hakim reports in 'Al Musthadrak)

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