I consider it Allah's (swt) bounty and mercy that he has favoured me and my family by bestowing
Afdalul Ulama Dr. Thaika Shuaib Alim as our Shaykh and Murshid.
Educational Attainments
Chivalry and Sportsman Spirit
Teaching and Writing Started at Early Age
Towards National Integration
Noble Examples of Shikunas Grand fathers
Secular Tradition of His forefathers
His Twareeqa Arusiyyatul Qadiriyyah Tariqah
Ratib Jalaliyyah
Ratib Jalaliyyah is one of the most important compositions of Imamul 'Arus and one of themost eloquent Arabic works ever written.
This composition beautifully sings the Praise of Allah, melodiously chants the Greatness of His Beloved Last Prophet (Sal) and rhythmically recites the rigorous penance of the great Spiritual Masters, the Shaykhs, and their unending fame.
As far as we are aware, there are only six types of recitals that a muslim can perform.
1. Dhikr - the remembrance of Allah.
The Quran says "Wala dikhrullahi akbar", "The remembrance of Allah is the greatest"(29:45).
Allah is greater than everything and if we need all the benefits, we have to immerseourselves in Dhikr.
And in another place in the Quran, Allah says "Fadhkuruni Adhkurukum" - "Remember me, I will remember you".
The precondition for Allah's blessing, to give us peace and happiness, is that we have to remember him first. Only then will he remember us.
2. Recitation of the Holy Quran
The words of revelation and the words of Almighty Allah is the second kind of recital.
Mohammed Ibnu Hanabul (rali), one of the four imams of the Sunni school of thought, was supposed to have had dreams of Allah several times. In these dreams he asks Allah how to approach him, and Allah had said that he can be approached through his own words i.e. the Quran.
More the recital of the Quran, the more will it make a man closer to Allah.
3. Salawat on the Holy Prophet (sal)
As we have seen, about Dhikr, Allah says that you remember me first, then I will remember you.
But as far as Salawat is concerned Allah does not put any pre-conditions.
Allah (swt) says in the Holy Quran (33:56)
On this basis the Saints interpret that Salawat is better than dhikr, as we will be doing what Allah and his angels are doing.
There are also Hadiths which go to prove that Salawat is better then dikhr.
Also salawat contains the word Allah.
4. Praise of the Holy Prophet (sal)
In a number places in the Holy Quran, Allah (swt), praises the Holy Prophet (sal) and instructs us to Praise the Holy Prophet, than to give respect.
In 7:157, Allah (swt) says
Reciting Salawat is not Praise. Salawat is nothing but asking Allah to bless the Prophet (sal). It is only a prayer for the Holy Prophet (sal).
Praise can only be in the form of poetic or prose recitals explaining and speaking about thenoble qualities. These recitals are called Mawlids.
So this fourth category of recitals that a Muslim can perform is the Praise of the Holy Prophet (sal) in the form of Mawlid, a term which denotes any composition in the nature of panegyricon the Holy Prophet (sal).
5. Praise of the Saints
There have been people, Saints, of impeccable and infallible character. They had soakedthemselves in all the above four types of recitals.
They were always immersed in Dhikr, reciting the Quran, reciting Salawat and were praisingthe Holy Prophet (sal). So we praise these people too.
There are examples of this in the Quran. The Quran speaks about the qualities of many Saints like Khidr (alai), Dul Karnain, Mariam (alai), Lukmaan (alai) etc. All these people are not Prophets.
Ibrahim (alai), Moosa (alai), Yakub (alai), Yahya (alai), Zakariyya (alai) and most of the 25 Prophets whose names are mentioned in the Quran are being praised by Allah (swt).
Even Awliyas are being praised in the Quran.
We too follow the traditions of the Quran.
6. Dua (Prayers) for Ourselves
Allah (swt) goes to such an extent as to even teach us how to ask dua from him.
The Quran has so many instances of such duas. So it is important that we ask duas for ourselves. This is the last of the six recitals.
The beauty of the Ratib Jalaliyyah is that it contains all the above six types of recitals.
Ratib Jalaliyyah contains Dhikr, it contains ayats of the Holy Quran, most of it's part isSalawat, it contains the praise of the Holy Prophet (sal), it also contains the praise of Saints, actually the Spiritual Masters of the Arusiyattul Qadiriyyah Tariqah, and finally it hasDua, invocation for ourselves.
So Ratib Jalaliyyah is held in high esteem as it fulfils all the aspects of religious recitation.
There are two explanations regarding the title of this work. Some say that it has reference toJalaliyyat (Glory) - an Attribute of Allah. Others hold the view that it has been given the name in commemoration of the great Qutb, Bukhariyyul Jalaliyyi of Androth Island, in the Indian Ocean.
In a most melodious manner, this Ratib explains the secrets of the basis of spiritual life as well as the steps necessary to attain the same. In short, it is resplendent with Dhikrullah, Salawat and the Praise of the unfailing Shaykhs.
In the preface to this Ratib it is declared that lifeless recitation without concentration may increase only the incompetence of the person concerned, that he will never get enlightenedand that it is better such a dhikr is not performed.
According to 'Arifin, the benefit for a perfect and pious recital of this Ratib is 30 fold. That is, if one spends two hours in it, he will be given the benefit of having spent 60 hours.
Besides, this wonderful Ratib has the possibility of giving one, the experience of Nearness to the Holy Prophet (sal) and enlightenment of heart. This is true in accordance with the opinion of some Arwi scholars also who have had personal experiences of ecstasy in having recited this Ratib.
IMAMUL AROOS(RA)
Qadiriyyah is the most famous of all Sufi Orders.
It was founded by Ghawthul A'zam Muhyiddin Abd al-Qadir Jilani (rali), who was born in
450 A.H. and lived to a ripe old age of 91 years. He is one of the great saints of Islam, and the veneration of his memory is a hallmark of the Qadiriyyah tariqah.
Qadiriyyah was the first tariqah as such to emerge in Sufism; until then the path had been relatively un-differentiated, although grouping had formed around particular Spiritual Masters.
With Muhyiddin Abd al-Qadir Jilani (rali) the tradition begins in Sufism of looking back to a particular teacher and considering him as a watershed in method and doctrine.
Afdalul Ulama Dr. Thaika Shuaib Alim as our Shaykh and Murshid.
Shaykhuna was born on 29th July, 1930 at Kilakarai West Tamilnadu. He passed M.A., Ph.D.,Moulavi Fazil Shaikhut Tafseer and Afdalul Ulama. More than 1200 students have studied under him and graduated in the traditional method, in Arabic. He has guided eleven students for doing research.
More than 250 manuscripts have been collected catalogued and preserved in his library. He translated one from Arabic into Arwi (Arabic-Tamil). Published eight books in English and Tamil. He has contributed several articles in various journals.
He is associated with a number of academic institutions in different capacities. He has presented papers in Belgium, Malaysia, Singapore, Srilanka and United Kingdom.
The title of Shaykhu Nayagam has been conferred on him by various congregations in India, SriLanka, Thailand, Malaysia, Singapore and Hong Kong.
Family silsila
01. Syeduna Abu Bakr Siddeeq (rali)
02. Syeduna Abdur Rahman (rali)
03. Syeduna Raythan (rali)
04. Syeduna Murrath (rali)
05. Syeduna Kilab (rali)
06. Syeduna Qusaiyyu (rali)
07. Syeduna Abdu Munaf (rali)
08. Syeduna Hashim (rali)
09. Syeduna Abdul Azeez (rali)
10. Syeduna Shaykh Hassan (rali)
11. Syeduna Muhammad al Khilji (rali) (He migrated to Kayalpattinam from Madina via Egypt in A. H. 262/875 A. D. Another group from this clan later established an Empire in Delhi).
12. Syeduna Muhammad Khilr (rali)
13. Syeduna Shaykh Shihabuddeen (rali)
14. Syeduna Shaykh Ahmad (rali)
15. Syeduna Shaykh Muhammad (rali)
16. Syeduna Shaykh Ahmad (rali)
17. Syeduna Shaykh Ali Naina (rali)
18. Syeduna Shaykh Alaauddeen (rali)
19. Syeduna Shaykh Sadaq Maraicar (rali) (He was the Khalifa of Nagore Shahul Hameed Wali and one of his 404 fakirs. He was the one who boarded the ship manned by the Portugese Governor Manoel de Souza (ruled 1515-1536 A.D.) who was the successor of Alfonso Albuquerque and pushed him down into the sea; and de Souza died by drowning. This happened on the 3rd of Ramadan 943 A.H/1536 AD. He was the grand father of Saint Sadaqathullah Appa)
20. Shaykh Ahmad Wali (rali)
21. Shaykh Abdul Kadir Ibrahim Wali (rali)
22. Shaykh Thaika Ahmad Sadaqah(rali) (He is the maternal grandson of Saint Sadaqathullah Appa)
23. Shaykh Meeran Wali (rali)
24. Shaykh Thaika Shaykh Ahmad (Vellai Ahmad Wali) (rali)
25. Shaykh Thaika Sayyid Muhammad (Imamul Aroos) (rali)
26. Shaykh Thaika Shahul Hameed Wali (Jalwath Nayagam) (rali)
27. Shaykh Thaika Ahmad Abdul Qadir (Shaykhu Nayagam) (rali)
28. Shaykh Dr. Thaika Shuaib Alim
His Family , Saint and Scholars
Shaykhuna belongs to Kilakarai, Ramanathapuram District, Tamil Nadu, which has been a dominant centre for the religious, educational, cultural and commercial, both national and international, activities of the Tamil speaking Muslims, since several centuries.
He hails from a very illustrious family of Saints or savants who, ever since their forefathers had arrived from the Holy City of Madinah and from Cairo in 232 AH/846 AD and settled in Tamil Nadu, have sustained the honourable traditions of rendering laudable social and religious services.
Well known in the circle of Islamic scholars all over the world, he is the present Head of the Spiritual Order of Aroosiyyah, which is widely followed as a Branch of the famous Qadiriyyah Order by several million Muslims in India, SriLanka, Malaysia, Singapore, Phillipines, Thailand and many countries in the Middle East like Morocco and United Arab Emirates.
Shaykhuna is the son of Allama Thaika Ahmad Abdul Qadir, the Saint known as 'Shaykhu Nayagam', of Kilakarai West. Jalwat Nayagam is his paternal grandfather and Khalwat Nayagam is his paternal uncle.
Shaikha Nayagam's grandfather was the Imamul Arus Allama Mappillai Labbai Alim, a great Saint, the logical jurist, writer and poet. He was a prolific writer. 'Minhatu Sarandib' is one of his works, a critical study of which is the subject matter of Shaykhuna's thesis submitted to the Columbia Pacific University, San Raphael, San Francisco, U.S.A. which fetched him theM.A. Degree.
Shaykhuna and his forefathers are the followers of the Spiritual Order of Saint Bukhari Thangal who is laid to rest at Kannur in Kerala.
As far as their literary and cultural activities are concerned they have the heritage of Saint Sadaqatullah who is laid to rest at Kilakarai. Saint Sadaqatullah was one of the two spiritual Masters of the Mughal Emperor, Aurangazeb.
It may thus be seen that Shaykhuna has a rich spiritual and cultural link.
Shaykhuna joined the Hameedia High School at Kilakarai in VIII Form. He studied there for four years till he passed the Secondary School Leaving Certificate Examination (SSLC).
It may be mentioned here that while he was a student at the High School in Kilakarai, his name found a place on the Roll of Honour continuously for four years till he left the school after passing the SSLC Examination.
Most Outstanding Student
While he was at school for four consecutive years, he was the student leader of the school which had a strength of about 2000 boys. In the S.S.L.C. Examination, he stood first. His name was in the Roll of Honour and Roll of Merit of the school.
While he was at school for four consecutive years, he was the student leader of the school which had a strength of about 2000 boys. In the S.S.L.C. Examination, he stood first. His name was in the Roll of Honour and Roll of Merit of the school.
He had an impressive record of 100% attendance for all the 4years. Also he was theGeneral Secretary of the Students, Federation of all the schools, in the area.
After completing his School education, he got his B.A..(Hons) in Arabic, Persian and Englishfrom the University of Ceylon, Peradeniya, Kandy, Sri Lanka.
Shaykhuna, as a lad, received his early Arabic education at the age of 5 under his learned father, Hazrat Shaikh Ahmad Abdul Qadir, a great spiritual personality, Arabic scholar and a freedom fighter.
At the age of 15, he had mastered Arabic and Tamil languages. Later, he attended the famous Arabic Institutions like Arusia, Baqiath and Jamalia in Tamil Nadu, Devband, Jamia Millia in the North and also Madina and Cairo Universities.
When he was studying in the High School, he used to go on picnic along with other students. On one such occasion, one of the student in the group foolishly disturbed a king cobra in a bush which spread its hood and was about to attack the intruder.
When all others started running away from the scene, Shaykhuna, moving swiftly, pulled out one of his shoes and hit the cobra several times on its head with the heavy heal of his shoe with such severity and force that it got immediately killed. He thereby saved the imminent danger.
Even when he was attending the school, he was conducting classes at the age of 15 for Arabic students after the school hours and during holidays in the Arabic Madrasa run by his family. Similarly, after he finished his school education, he was conducting night classes for the High School students and coaching students appearing for the SSLC Examination.
After his graduation from the Arabic College and the Ceylon University, he entered the teaching profession, and has taught more than 1200 Arabic students in the traditional method for their graduate courses. He has also coached several research students in India and Srilanka for degree and doctorate courses.
He started writing books at a very young age. His first book, 'Nithya Kadan, was published when he was only 17 years old. It is a book which summarises Islamic Laws.
He has established several associations throughout Tamil Nadu for promotion of secular thoughts and communal harmony. He is the patron of many such associations including the following:
- The Secular Society at 50 Santhepet, Mosque Street, Ambur
- The National Integration Society at Ervadi, Ramnad District
- The Secular Society of India, Ayisha Nagar, Mayakulam, Ramnad District
- Nagore Secular Society at No.7 Kalmattu Street, Nagore, Qaide Millath District
- The Secular Society of Erode No 49 Tirunagar, Erode, Periyar District and
- Secular Society of India, 15, Begum Street, Madras-14.
Gandhian Outlook
As a devout Muslim, he was naturally attracted towards the Gandhian movement against thetoddy production, sale and consumption. He participated in the Satyagraha conducted in front of the toddy shops in Ramnad District.
He was also engaged in the Swadeshi Movement and as per the habit of his parents and close relations he was using Kadhi Dresses. The Wheel of the hand woven Khadi Yarn was rolling in his home for a longtime.
In the days of the Abbasid Caliphs in the realm of Islam, much importance was given to therational faculty and research. It was particularly so during the reign of Harun- ar-Rasheed.
The zeal of his son Ma'mun for reason and research exceeded the limits of desirability as he took the extreme view that everything should be understood in the light of the reason and reason alone. Because of such and attitude on the part of Ma'mun, a controversy concerning the Holy Quran was let loose by him and his supporters.
The Orthodox Muslims, with their admirable firmness of faith in Imaan, asserted that belief in the Word of Allah-Kalaamullaah (the Holy Quran), must rest on the Belief in Allah himself.
But, Caliph Ma'mun and his coterie, groping in the bottomless pit of rationalism, held the view that reason alone should be the determining factor. With the autocratic authority of a powerful state fully behind him, Ma'mun thought that he could crush the Muslims who did not subscribe to his view'.
But the staunch Muslims- the valiant heroes that they were - could not be cowed down by a fanatic like Ma'mun. They rightly refused to change their fundamental religious belief concerning the status of the Holy Quran.
However, the fanaticism of Ma'mun's coterie ripened into the so-called "rationalist movement" which had more of religious impertinence and pride in it than rationalism as such.
It is this movement which became notorious as the Mu'atazila movement in the annals of Islamic History. The Mu'atazila heresy reached the zenith of its ignominy during the reign ofHaroon al Waathi Billah, who followed Ma'mun's successor Mu'tasim. Many Muslim savants who did not subscribe to the heretical views of the power drunk Mu'atazilities, became the special object of his relentless persecution.
As a result, many Muslims started leaving the Mu'atazilite realm of the Abbasid. One such groups of Muslim migrants, under the leadership of Shaikh Muhammad Khilji (rali), a descendant of Hadrat Abu Bakr Siddeeq (rali), left the Holy city of Madina and settled down in Egypt.
Later, in Hijri --- this group started from a hill side area called Muqattam, in Egypt. Khilji and his noble band of men of faith arrived by sea at a spot near the present Kayalpattinam in Tamilnad. This happened more than 1150 years ago.
Another group of this clan arrived India through land route and established a ruling dynasty in Delhi.
Jaya Veera Rajugaru Buwich Chakravarthi, the then Chola King who ruled over the Pandyan Kingdom with Madurai as his seat, welcomed these Muslim migrants, gave themasylum and, through the award of a document in copper-plate, conferred on them proprietory rights in respect of the areas on which they were rehabilitated. The Tamil copper plate which, among other things, enumerates the number of persons including the slaves and the names of tribes, bears the following date: Sagapatam 798, Keelaga year, month of Meenam. Sukravaram: (Friday), Uttirawaylai.
This has been worked out to correspond to a Friday (in which the Nakshattira Uttira lies) before the 14th of April 875 A.D. of the Christian era.
Our Shaykhuna Dr. Thaika Shuaib Alim is a descendant of this noble migrant Muhammed Khilji. When we realise that the noble ancestors of our beloved Shaikhuna took the firm stand based on deep faith that the Holy Quran can be understood only on the firm basis of true and proper belief and not on the weak basis of the shifting fancy of the vagrant reason, and that they valiantly refused to submit themselves to the intellectual tyranny of the 'Abbasid Caliphs', we come to the conclusion that it is not surprising that those who, on the basis of belief, aspire to be blessed with Allah's Mercy, flock to our Shaikhu Nayagam for his guidance.
With such a glorious historical past, our Shaykhuna guides his Mureedeens unto a path which is free from aberration and which fills their heart with Imaan, and he helps them achieve salvation through the adoption of constant prayer (Ibaadat). For this great help rendered by him to his Mureedeens, I who stand under the shade of his merciful guidance, offer these webpages as a very humble token of my gratitude!
Sultan Taqiyuddeen is one of the forefathers of Shaykhuna who had come to India from the sacred City of Madinah via the Island of Kiesh in the Arabian Gulf.
Sultan Taqiyuddeen married a daughter of the Pandiyan King Mara Varma Kulasekara Pandiyan I (1268-1308 AD.). From 1269 to 1310 AD, Sultan Taqiyuddeen ruled the area around Kilakarai as the Sixth Pandiyan.
His marriage with the Pandiyan Princess and his just rule in a part of the Kingdom in which the vast majority of the people were Hindus, laid the foundation for the growth of secular forces and strengthened the same.
Shaykh Abdul Kadir, better known as 'Seethakkathi', was one of the descendants of Sultan Taqiyuddeen. He was the prime minister of the Raja of Ramnad Sree Vijaya Ragunatha Sethupathy, also known as Kishwar Sethupathy.
He was a great philanthropist and a patron of men of letters, especially poets. The majority of the people who were the recipients of his unlimited favours were Hindus, who, not being able to pronounce the Arabic name Shaykh Abdul Kadir, lovingly referred him as 'Vallal Seethakkathi' which term became very popular and remains as such to this day as a part of Tamil literary history.
Labbai Naina Maraikayar (1693-1772 AD) was a grand son of the famous saint Shaykh Sadaqatullah through his daughter. He succeeded Seethakkathi as the prime minister of King Sethupathy, in which capacity, he rendered yeomen services to all sections of the people without any distinction of caste and creed. He purchased an Island in the Palk Strait. It was named after him as 'Naina Theevu' (which is now called as Naga Deepa) and in the said island, he built not only a Mosque, but also a Hindu temple and a Buddhist Vihara.
In appreciation of his services to the land, the Ruler Sethupathy conferred on him the following title:- "Sreemath Hiranya Karpayaji Ravikula, Muthu Vijaya, Raghunaatha Maara Maarthanda Periya Thambi Maraikayar". His descendants were given the title of 'Pattathu Maraikayar'.
In those days, it was the established convention in the area that whenever any ruler (who, of course, was a hindu) died, his successor had to be necessarily crowned by the 'Pattathu Maraikayar' of the day (who, of course, was always a Muslim belonging to the family of Labbai Naina Maraikayar) and only then the subjects of the ruler, the vast majority of whom were Hindus, recognised him as the legitimate ruler.
It may thus be seen that the forefathers of Shaykhuna, with the co-operation and encouragement of the Rulers of the time in the areas, laid the foundation for secular forces to take roots and nurtured secularism not only as an ideal but also as a practical reality. No wonder, then, that the same strain of secularism is running through the family of Shaykhuna till this day.
Imamul Arus (rali) founded the Arusiyyatul Qadiriyyah Tariqah, which is being followed widely in Tamil Nadu, Srilanka, and in some places in Arab countries like Morocco, Libya andUAE.
We come to understand that the sea shore areas of Iran like Kurram Sha, Bandar Abbas,Jasim, Linja and other places too have followers of Arusiyyatul Qadiriyyah Tariqah.
There are still Murids in Kerala, Maharastra, West Bengal, and present day Bangladesh, where he went to establish Mosques in Bombay, Calcutta, Chittagong, Cox Bazaar etc.
By founding this branch of the Qadiriyyah Tariqah, he made the sufistic way of life verysimple.
He prescribed very short recitals for his murids. He did away with the practice of long recitals, spending long hours in meditation etc. For example many Shaykhs teach their murids to recite 'La ilaha illallah' 10,000 times, 6000 times 'Allah' for every wakt etc.
There are only two compulsory recitals that Imamul Arus has prescribed for the murids of his Arusiyyatul Qadiriyyah Tariqah.
1. To recite a minimum of 100 times 'La ilaha Illallah' and 'Muhammadur Rasulullah' once.
2. To recite 10 times the Salawat "Adada mafi Ilmillah". This salawat was taught by the Holy Prophet (Sal) to Hadrat Ayeshah (rali) and she has said that its merit is 600,000 more than an ordinary salawat.
Apart from these he prescribed other forms of spiritual exercises, which are described in his books Fathud Dayyan, Fathus Salam, Maghani, Ghanimatus Salikin, and others. These exercises which the present Shaykh teaches vary from murid to murid, depending upon hisSpiritual Enlightenment (daraja).
Ghanimatus Salikin is specially a book on this subject, which deals about the spiritual exercises and how a man can get elevation in the religion.
The other importance of Imamul Arus's Tariqah is that it is purely Qadiriyyah with no combinations of other Shaykhs. For example there are other tariqahs in South India like the one propagated by Shaykh Noori Shah (rali) of Hyderabad, which is a combination ofQadiriyyah and Chishtiyyah Tariqah.
As per the teachings of Imamul Arus, the disciple has to consider the Shaykh as the true representative of the Holy Prophet (sal). The disciple has to always have his Shaykh's memory and his image in his mind, whether he is doing something that is spiritual or worldly, and to do all deeds accordingly to his wishes.
Omar al Kahiri (Omar wali) (rali), the uncle of Imamul Arus's Shaykh, Sayyid Abdul Qadir Tayka Sahib (rali), lived only for 54 years, but has composed more than 20-25 spiritual books of the highest standards.
He is quoted to have said before his death that he expected things from Allah and got more than what he expected because of three things,
1. He never made enemy of anybody during his lifetime.
2. He always had the greatest respect for the family of the Holy Prophet (sal) i.e.Syeds, the Ahli Bayts, the Ulema and the religious people.
3. He never forgot for a minute the advises of his Shaykh. He always held his Shaykh's facial imagination (Tasawwura Shaykh) and then took him as his guidein all worldly and spiritual activities.
The above points were basis on which the Arusiyyatul Qadiriyyah Tariqah was founded.
This composition beautifully sings the Praise of Allah, melodiously chants the Greatness of His Beloved Last Prophet (Sal) and rhythmically recites the rigorous penance of the great Spiritual Masters, the Shaykhs, and their unending fame.
As far as we are aware, there are only six types of recitals that a muslim can perform.
1. Dhikr - the remembrance of Allah.
The Quran says "Wala dikhrullahi akbar", "The remembrance of Allah is the greatest"(29:45).
Allah is greater than everything and if we need all the benefits, we have to immerseourselves in Dhikr.
And in another place in the Quran, Allah says "Fadhkuruni Adhkurukum" - "Remember me, I will remember you".
The precondition for Allah's blessing, to give us peace and happiness, is that we have to remember him first. Only then will he remember us.
2. Recitation of the Holy Quran
The words of revelation and the words of Almighty Allah is the second kind of recital.
Mohammed Ibnu Hanabul (rali), one of the four imams of the Sunni school of thought, was supposed to have had dreams of Allah several times. In these dreams he asks Allah how to approach him, and Allah had said that he can be approached through his own words i.e. the Quran.
More the recital of the Quran, the more will it make a man closer to Allah.
3. Salawat on the Holy Prophet (sal)
As we have seen, about Dhikr, Allah says that you remember me first, then I will remember you.
But as far as Salawat is concerned Allah does not put any pre-conditions.
Allah (swt) says in the Holy Quran (33:56)
Contrary to the earlier mentioned ayat, here Allah (swt) says that he and his Angels are saying salawat on the Prophet(sal.), so believers you too do the same.Allah and His Angels;
Send blessings on the Prophet
O ye who believe !
Send ye blessings on him
And salute him With all respect.
On this basis the Saints interpret that Salawat is better than dhikr, as we will be doing what Allah and his angels are doing.
There are also Hadiths which go to prove that Salawat is better then dikhr.
From this hadith it also seems that salawat is stronger than dhikr.Omar-b-Kaab (rali) reported that he asked the Prophet (sal.)
"Ya Rasulullah (sal), I say excessive salawats on you. After all my compulsory prayers, how much should I devote on salawats.
The Prophet (sal) answered "As you wish".
He asked "One fourth", the Prophet (sal) said " As you wish but if you increase, it is better for you".
He said "Half"? The Prophet (sal) said "As you wish but if you increase, it is better for you".
He said "Two third"? The Prophet (sal) said "As you wish but if you increase, it is better for you".
Finally Omar-b-Kaab said: "I will spend all my excessive time reciting salawats".
The Prophet (sal) said "In that case, you will be freed from cares and your sins will be forgiven".
Also salawat contains the word Allah.
So salawat also contains dikhr inside it."Allahu Salli Ala Sayyidhina Mohammadin........"
" Sallallahu ala Sayyidina Mohammadin......"
4. Praise of the Holy Prophet (sal)
In a number places in the Holy Quran, Allah (swt), praises the Holy Prophet (sal) and instructs us to Praise the Holy Prophet, than to give respect.
In 7:157, Allah (swt) says
This clearly states that those who praise the Holy Prophet (sal) are those who will be successful. What is a better way to Honour somebody than to Praise him aloud....So it is those who believe
In him, honour him,
Help him, and follow the light
Which is sent down with him,
It is they who will prosper.
Reciting Salawat is not Praise. Salawat is nothing but asking Allah to bless the Prophet (sal). It is only a prayer for the Holy Prophet (sal).
Praise can only be in the form of poetic or prose recitals explaining and speaking about thenoble qualities. These recitals are called Mawlids.
So this fourth category of recitals that a Muslim can perform is the Praise of the Holy Prophet (sal) in the form of Mawlid, a term which denotes any composition in the nature of panegyricon the Holy Prophet (sal).
5. Praise of the Saints
There have been people, Saints, of impeccable and infallible character. They had soakedthemselves in all the above four types of recitals.
They were always immersed in Dhikr, reciting the Quran, reciting Salawat and were praisingthe Holy Prophet (sal). So we praise these people too.
There are examples of this in the Quran. The Quran speaks about the qualities of many Saints like Khidr (alai), Dul Karnain, Mariam (alai), Lukmaan (alai) etc. All these people are not Prophets.
Ibrahim (alai), Moosa (alai), Yakub (alai), Yahya (alai), Zakariyya (alai) and most of the 25 Prophets whose names are mentioned in the Quran are being praised by Allah (swt).
Even Awliyas are being praised in the Quran.
We too follow the traditions of the Quran.
6. Dua (Prayers) for Ourselves
Allah (swt) goes to such an extent as to even teach us how to ask dua from him.
The Quran has so many instances of such duas. So it is important that we ask duas for ourselves. This is the last of the six recitals.
The beauty of the Ratib Jalaliyyah is that it contains all the above six types of recitals.
Ratib Jalaliyyah contains Dhikr, it contains ayats of the Holy Quran, most of it's part isSalawat, it contains the praise of the Holy Prophet (sal), it also contains the praise of Saints, actually the Spiritual Masters of the Arusiyattul Qadiriyyah Tariqah, and finally it hasDua, invocation for ourselves.
So Ratib Jalaliyyah is held in high esteem as it fulfils all the aspects of religious recitation.
There are two explanations regarding the title of this work. Some say that it has reference toJalaliyyat (Glory) - an Attribute of Allah. Others hold the view that it has been given the name in commemoration of the great Qutb, Bukhariyyul Jalaliyyi of Androth Island, in the Indian Ocean.
In a most melodious manner, this Ratib explains the secrets of the basis of spiritual life as well as the steps necessary to attain the same. In short, it is resplendent with Dhikrullah, Salawat and the Praise of the unfailing Shaykhs.
In the preface to this Ratib it is declared that lifeless recitation without concentration may increase only the incompetence of the person concerned, that he will never get enlightenedand that it is better such a dhikr is not performed.
According to 'Arifin, the benefit for a perfect and pious recital of this Ratib is 30 fold. That is, if one spends two hours in it, he will be given the benefit of having spent 60 hours.
Besides, this wonderful Ratib has the possibility of giving one, the experience of Nearness to the Holy Prophet (sal) and enlightenment of heart. This is true in accordance with the opinion of some Arwi scholars also who have had personal experiences of ecstasy in having recited this Ratib.
IMAMUL AROOS(RA)
Sayyid Muhammad, was born on Tuesday the 18th Muharram in 1232 AH / 1816 AD atKayalpattinam, a coastal town on the eastern shores of South India.
He was known by an interesting title, Mappillai Alim. He was always well dressed like a bridegroom and his father-in-law, Thaika Sahib Waliyullah (rali), who was also his spiritual master, gave him the title of Mappillai, a tamil term meaning bridegroom. The exact translation of the word Mappillai in Arabic is Arus. So he was also known as Imamul Arus.
Imamul Arus established many ideas, differing from the conventional thoughts, taught by the earlier muslims. Some of his standpoints against traditionally accepted views are listed here.
1. Definition of the term 'deen'.
2. Pronunciation of the word 'Allah'.
3. On the Parents of the Holy Prophet (sal)
4. Position of Hadrat Khadijah (rali)
5. Intentional deviation from Grammar
6. Rare form of Prayer
7. Between KAF and QAF
Imamul Arus was a businessman and at the same time a profuse writer, a poet, and a Saintof the highest Order. He was the most supreme spiritual head, Qutub, of his time.
Endeavours in Sarandib (SriLanka)
Sarandib was devastated after more than a 150 years of Portuguese rule. The Muslim population was subjected to severe harassment. Almost all Muslim institutions and monuments of Sarandib were destroyed resulting in a severe blow to the old grandeur of Muslim culture.
The persecution and genocide perpetrated by the Portuguese during their rule from 1505 to 1658 AD affected the Muslims so much that they could not even recite the Kalimah, perform their day-to-day religious obligation, carry on their social transactions etc. in the Islamic way.
Even the helpless dead were not spared. Sacrilege was committed on Muslim graves and their tombstones were removed and were either destroyed or used for sewers, stepping stones etc..
Imamul Arus who went to SriLanka after this Portuguese devastation, stayed there for nearly60 years.
During this period he built more than 555 mosques. He used to contribute a small amount and collect the rest from the people. He built mosques even in the remotest places of Sri Lanka.
He built a mosque in Abugasthalave, the highest village in SriLanka which is over 6000 ft above the sea level.
There is a place called Muruchikatti deep in the forests. Even these days in rainy seasons, with a help of 4 wheel drives, it takes 3 days to reach this village. Imamul Arus built a mosque here as well.
Imamul Arus named these mosques as Muhyiddin mosque, Bukhari mosque and so on. He never once used his name.
He also built mosques in Kerala, Tamil Nadu and in Surat, in Bombay, in CalcuttaBangladesh etc.
His Compositions
Among his compositions are
1. Maghani - this is a book on religion, which is his Magnum Opus. On one side it contains the religious laws and the is other the mystical side.
2. Ratibatun Jalaliyyah - It is a very fine combination which is being recited regularly in all the places mentioned earlier which have followers of the Arusiyyatul Qadiriyyah Tariqah including the some areas in Iran. And it is also an established fact that people get benefit from its recitation.
Barnches of Qadiriyyah
Within the last century, although there are so many other Tariqahs like Chishtiyyah,Naqshbandiyyah, Shadhiliyyah, Mawlawiyyah, and so on, the Qadiriyyah Tariqah has grown rapidly.
During this period several saints belonging to the Qadiriyyah Tariqah have emerged and have made their own branches of this Qadiriyyah Tariqah.
The difference in these branches is not in the Spiritual thoughts and ideas but only in teaching, the recitations and method of observance of penance and meditation in different, different ways.
A number of branches of the Qadiriyyah Tariqah have emerged in Southern India. Of these are
Jifriyyah - It was established by Shaykh Jifriyyi (rali), who was originally from Yemen, and had latter settled down in Kerala.
Kotari - It is famous in South India and SriLanka.
Arusiyyatul Qadiriyyah - founded by a great saint Imamul Arus Sayyid Muhammad Mappillai Alim (rali)
It was founded by Ghawthul A'zam Muhyiddin Abd al-Qadir Jilani (rali), who was born in
450 A.H. and lived to a ripe old age of 91 years. He is one of the great saints of Islam, and the veneration of his memory is a hallmark of the Qadiriyyah tariqah.
Qadiriyyah was the first tariqah as such to emerge in Sufism; until then the path had been relatively un-differentiated, although grouping had formed around particular Spiritual Masters.
With Muhyiddin Abd al-Qadir Jilani (rali) the tradition begins in Sufism of looking back to a particular teacher and considering him as a watershed in method and doctrine.
