Sufism

there was a shaykh hamza lecture script on the net that summed sufism up pretty well

cant remember where i seen it tho :oops:

Salaam,

sum1 asked in another thread about the picture in my avatar. So i posted a few more above, the pictures are of as-Sayyid Mawlana Shaykh Nazim Adil al-Haqqani an-Naqshbandi.

Mawlana Shaykh Nazim Haqqani are of Turkish/Cypriot origin, they were born in a town called Larnaka. They are a saint of our time and the spiritual Master of the Naqshbandi sufi Tariqa.

Shah uz-zaman is one of there titles. MAny regard them as the Gause of this time. There is a story behind it, in short:

When Shaykh Nazim were going through there spiritual training, there Mushid, Shaykh Abdullah Feiz ad-Dagestani, sent them to a 6 month seclusion, to Baghdad, to the tomb of Shaykh Abdul-Qadir Jilani.

Shaykh Nazim wnt n stayed ther, everyday they would recite quran once, then do many other wazaif, salawat, dhikr etc.

There was one person who came to them everyday, who would serve them food once a day.

During this time, Shaykh Nazim had many visions, towardss the end of the 6 monthes, shaykh nazim had a vision in which shaykh abdul qadir jilani called them to there grave. The actual grave was situated only a few feet away from shaykh Nazims room in which they stayed.

Shaykh Nazim, took a bath, prayed 2 rakaat nafl salah, n went to the grave. They stood there for a bit, n nothing. (forgot to mention, shaykh Nazim is of ahl-e-bayt, direct desendant of Shaykh Abdul Qadir jilani from one parent, n direct desendant of Mawlana Rumi from the other Parent) They then said "Assalamu-alaykhum Grandfather", as soon as they said this, the grave began to open, n shaykh abdul qadir jilani came out, sitting on a throne which was made of rare red rubies.

Shaykh Abdul Qadir Jilani hugged Shaykh Nazim, n invited them to sit with them on there thrown, ~Shaykh Nazim says that they sat together like Grandfather and grandson, and talked for a long time.

A few weeks later, Shaykh Nazim had spent 6 monthes in seclusion, and it was time to go. They went to Shaykh Abdul-Qadir Jilani's grave to say farewell, Shaykh Abdul-qadir jilani came out again, n told Shaykh Nazim they were very happy with them, n they gave Shaykh Nazim 10 coins, which were from there time, 700ish years old (shaykh nazim keeps the coins with them still).

As ShaykhNazim were about to leave, they went to say farewell to the person who served them food every day. Shaykh Nazim gave him their Jubba, which they wore, prayed Salah on, and slept on the whole 6 monthes while in Baghdad.

Fastforward 27 years to 1992. Shaykh Nazim were now the Leader of Tariqa, and they went to Lahore, to Data Ali Hujveri's Darbar. From there they met a Qadiri Shaykh, who insisted Shaykh Nazim stay the night with them, so Shaykh Nazim agreed,

At fajr time next morning, the Qadiri Shaykh told Shaykh Nazim they wanted to show them something. He opened a closet in the room, and behind a Glass cabinet was a jubba, The Qadiri Shaykh Took it out and told ~Shaykh Nazim it had belonged to a Shaykh from Turkey, who was the Ghause of his time, and that the Qadiri's had inherited it 27 years ago, when the turkish shaykh gave it to a qadiri shaykh at Baghdad Darbar. He said that anyone who wears it is cured of any disease. When the Qadiri Shaykh looked at Shaykh Nazim, he saw Shaykh Nazim smiling, he asked why they were smiling, Shaykh Nazim told him it belonged to him n he gave it as a present to a qadiri Shaykh.

============

If you look closely of the above picture of Mawlana Shaykh, you will see their beard is in two parts , and in the middle there is something resembling a hand. well, the story goes that the Prophet s.a.w. came to Shaykh Nazim in a vision, and they held there beard n shook it playfully, Shaykh Nazim's beard does not grow from that part anymore, so it is split in two kinda.

:?

whats so worrying aasiya?

probably his use of 'they and them' instead of 'him and his'

i still dont get that, nor have i heard it used before

dont get what?

aint that the beard story u were referring to?

no no....i get the stories.....yeah that was the beard story i was reffering to

i meant the way he keeps saying 'they' instead of 'he'

i..e

There was one person who came to them everyday, who would serve them food once a day

..came to him everyday....who would servence him food once a day

i think he tried explainin it last tym, but made no sense to me!

but the storys are well kool....especially the 1st one 8)

Sirusno no....i get the stories.....yeah that was the beard story i was reffering to

i meant the way he keeps saying 'they' instead of 'he'

i..e

There was one person who came to them everyday, who would serve them food once a day

..came to him everyday....who would servence him food once a day

i think he tried explainin it last tym, but made no sense to me!

but the storys are well kool....especially the 1st one 8)

Yeh i think i should drop the habit i guess it gets confusing.

In urdu when referring to Prophet s.a.w. people say "Aap s.a.w." out of respect, i imitiate it for english aswell.

MuslimSisLilSiswhats so worrying aasiya?

Sirusprobably his use of 'they and them' instead of 'him and his'

yea, sirus got it. also no offence meant to anyone, but i find those 'stories' difficult to believe. Allahu a'alum.

razorIn urdu when referring to Prophet s.a.w. people say "Aap s.a.w." out of respect, i imitiate it for english aswell.

yea, i got ur explanation last time, but different languages do not mix, whats considered normal in one is not so normal in another. like for example Amina Wadud, the woman who made a big deal outta leading prayer in NY, calls Allah 'He/She/It' just to get across her dum.b feminist point, but what she forgot to notice is that in the Arabic language all words have a 'gender', like the word for 'tree' is feminine and the word for 'chair' is masculine.

*DUST*

MuslimSisLilSiswhats so worrying aasiya?

Sirusprobably his use of 'they and them' instead of 'him and his'

yea, sirus got it. also no offence meant to anyone, but i find those 'stories' difficult to believe. Allahu a'alum.

razorIn urdu when referring to Prophet s.a.w. people say "Aap s.a.w." out of respect, i imitiate it for english aswell.

yea, i got ur explanation last time, but different languages do not mix, whats considered normal in one is not so normal in another. like for example Amina Wadud, the woman who made a big deal outta leading prayer in NY, calls Allah 'He/She/It' just to get across her dum.b feminist point, but what she forgot to notice is that in the Arabic language all words have a 'gender', like the word for 'tree' is feminine and the word for 'chair' is masculine.

I apoligise for my misuse of the english language, i jus hav a GCSE in english at a grade C, im no expert in english, forgive me, i'll b more disrespectful when referring to people i respect from now on...

How are these stories hard to beleive? As muslims, we believe Allah Almighty can give any ability to anyone, and that Allah swt can give people close to them powers, which ordinary people do not have. Therefore these "stories" are proofs of the bounties bestowed upon those faithful servents.

Ya Digg 8)

i have no doubt in the stories....but your use of language i do lol

shes ryt...it dont work in English

i get what u mean how they say it in urdu...'aap' - but that would be 'You' and not 'They'

anyhooooo...ive never heard it in english

hard to believe stories? living saints...sit infront of them and then see how hard it is to believe lol

So, on the topic of sufism, anyone here actually follow a sufi tariqa, as no1 replied last tym thought id ask again,

When treading the sufi way, it is extremely important to have a Shaykh, sum1 who has perfected the art of sufism, any treaders?

Salaam

Below is a very good detailed read which covers a few things in short:

- The proof of the caliphate and the proof of spiritual sovereignty (wilāyah). provides a clear understanding of the reality of the two institutions in order to present them to the people as unity, and not as division

- clear understanding of the Political legacy, Spiritual legacy , and Intellectual and practical legacy of the Beloved Prophet (saw).

- its link to Hazrat Ali (RA) and Imam Mahdi (AS) - the opener of the spiritual sovereignty and the seal of spiritual sovereignty.

- THe spiritual chains that start from Hazrat Ali (RA) and its authenticity

- The status of Hazrat Ali (RA)

- As mentioned above, the importance of the Caliphate

- and much much much more 🙂

N.B. I do apologise for it bieng a slightly long read, but if i cutted parts out - it wouldnt make sense and would leave doubts. so here is the preface to the book titled 'The Ghadir Declaration' - the declaration made at Ghadir Khum by the Beloved Prophet (saw). The rest of the book provides 51 authentic Hadith's to re-affirm the status of Hazrat Ali (R.A.)

like i said, i know its a long read, but i got thru it! and with no offence intended at all, i would like *Dust* and Yuit to take a read, and anyone else who may doubt the status of sainthood or need to clarify it.

Happy reading

18 Dhul-hijjah, the day when the Prophet (صلى الله عليه وآله وسلم) stayed at Ghadīr Khum after his return from Hajjat-ul-wadā‘ to Medina, and surrounded by the Companions (رضي الله عنهم), he declared while raising the hand of ‘Alī al-Murtadā (صلى الله عليه وآله وسلم):

مَنْ كُنتُ مَولاهُ فعَلِيٌّ مَولاهُ

One who has me as his master has ‘Alī as his master

This was the declaration of ‘Alī’s spiritual sovereignty and its unconditional acceptance is binding on the believers till the Day of Judgment. It clearly proves that anyone who denies ‘Alī’s spiritual leadership in fact denies the Prophet’s leadership. This most humble follower of the Prophet (صلى الله عليه وآله وسلم) felt that some people deny this reality partly out of ignorance and partly out of prejudice, which is spreading unnecessary tension in the Muslim community. Under the circumstances I thought it necessary to write two pamphlets on the issue of sovereignty and leadership: one titled as The Ghadīr Declaration and the other titled The Awaited Imām. The former is designed to clarify the status of ‘Alī (عليه السلام) as the opener of the spiritual sovereignty and the latter is designed to describe the status of Imām Mahdī (عليه السلام), the seal of spiritual sovereignty. The main purpose is to remove the doubts that have gathered around the issue and to make the Muslims aware of the reality. The spiritual sovereignty of ‘Alī and Mahdī (عليهما السلام) are proved by the authentic hadīth-books of Ahl-us-Sunnah wal-Jamā‘ah, in the form of continuous traditions, that is, there is uninterrupted evidence to endorse the soundness of the claim. In the first pamphlet I have included 51 traditions which are authentically documented. The reason for this number is that this year I have completed 51 years of my life. Therefore, I have relied on the relationship of figure to make my humble contribution to the glory of ‘Alī al-Murtadā (عليه السلام) and to seek the divine blessing through an expression of my humility.

I propose to establish the point that three forms of legacy are derived from the person of the Prophet (صلى الله عليه وآله وسلم):

---The spiritual legacy of internal (hidden) sovereignty.

---The political legacy of external (manifest) sovereignty.

---general legacy of religious sovereignty.

The first form of legacy was given to the members of the Prophet’s family.

The second form of legacy was given to the rightly-guided caliphs.

The third form of legacy was given to the Companions and the Successors (رضي الله عنهم).

The internal sovereignty is the fountainhead of Prophet Muhammad’s vicegerency which not only safeguarded the spiritual achievements and hidden blessings of the religion of Islam, but also introduced the people to the blessings of Prophet Muhammad’s spiritualism. The fountains of spiritual sovereignty, saintliness and reformation originated from it.

The external sovereignty is the fountainhead of Prophet Muhammad’s vicegerency which led to the practical dominance of the religion of Islam as well as its enforcement as a symbol of worldly power. It paved the way for the creation of different Islamic states and introduced the Prophet Muhammad’s sharī‘ah as the world system.

The general legacy is the fountainhead of Prophet Muhammad’s vicegerency which promoted the teachings of Islam as well as the righteous deeds in the Muslim community. It not only helped in the preservation of knowledge and piety among the Muslims but also in the evolution and dissemination of Islamic morality. Thus the three legacies may be summed up as:

---The legacy of spiritualism.

---The legacy of dominion.

---The legacy of guidance.

Shāh Walī Allāh (رحمة الله تعالى عليه) has commented on this division of legacy in the following words:
People who have received the Prophet’s legacy are of three kinds: ‘The first kind is of those who received wisdom, virtuousness and inner enlightenment from him. These are the members of his family and dignitaries. The second group is of those who received the legacy of external blessings from him in the form of virtuousness, religious instruction and manifest guidance. These are his Companions, eg the four (rightly-guided) caliphs and the ten (Companions) who received glad tidings (of paradise from the Prophet Muhammad (صلى الله عليه وآله وسلم)). The third group is of those who received individual blessings from him in the form of knowledge and piety. These are the people who were steeped in the virtue of selflessness, like Anas and Abū Hurayrah (رضي الله تعالى عنهما), and the people who came later.’ The three forms of legacy owe their origin to the finality of messengership.

It may be noted that this division is based on convenience and distinction as each form of legacy shares the qualities of other legacies:

In dominion, Abū Bakr as-Siddīq (رضي الله عنه) was a directly appointed deputy of the Prophet (صلى الله عليه وآله وسلم).

In spiritualism and saintliness ‘Alī al-Murtadā (رضي الله عنه) was his directly appointed deputy.

In guidance all of his Companions and Caliphs (رضي الله عنه) were his directly appointed deputies.

It means that three forms of permanent study were born out of the finality of prophethood for the eternal propagation of Prophet Muhammad’s blessings:

---Political legacy

---Spiritual legacy

---Intellectual and practical legacy

------The political legacy of the Prophet (صلى الله عليه وآله وسلم) was known as khilāfah rāshidah (the rightly-guided caliphate).

------The spiritual legacy of the Prophet (صلى الله عليه وآله وسلم) was known as wilāyah (spiritual sovereignty) and imāmah (spiritual leadership).

------The intellectual and practical legacy of the Prophet (صلى الله عليه وآله وسلم) came to be known as guidance and belief.

Therefore, the first man of political legacy was Abū Bakr as-Siddīq (رضي الله عنه), the first man of spiritual legacy was ‘Alī al-Murtadā (عليه السلام), and the first men of intellectual and practical legacy were the Companions (رضي الله عنه). So all these legatees were independently appointed within their own orbits of influence and had no clash or contradiction with one another.

The other important point is that these legacies also stand apart in many other matters:

The manifest caliphate is the political office of the religion of Islam.
The hidden caliphate is exclusively a spiritual office.

The manifest caliphate is an elective and consultative issue.
The hidden caliphate is an inherent and selective act.

The manifest caliph is elected by the people.
The hidden caliph is elected by God.

The manifest caliph is elected.
The hidden caliph is selected.

This is the reason that the first caliph Abū Bakr as-Siddīq (رضي الله عنه) was elected on the basis of ‘Umar Fārūq’s proposal and the support of the majority of public opinion. But the election of the first Imām of spiritual sovereignty — ‘Alī al-Murtadā (عليه السلام) — required neither anybody’s proposal nor support.

Caliphate was a democratic act, therefore, the Prophet (صلى الله عليه وآله وسلم) did not declare it. Spiritual leadership was an act of designation; therefore, the Prophet (صلى الله عليه وآله وسلم) declared it in the valley of Ghadīr Khum.

The Prophet (صلى الله عليه وآله وسلم) left the election of the caliph to the will of the people, but himself announced his spiritual heir with the divine consent.

Caliphate is established for improving the administration of the earth.
Spiritual leadership is established to beautify it with the heavenly charm and grace.

Caliphate makes men just.
Spiritual leadership makes them perfect.

Caliphate is confined to the floor.
Spiritual leadership extends to the Throne.

Caliphate is ineffective without crowning.
Spiritual leadership is effective even without crowning.

This is probably the reason that caliphate is entrusted to the Ummah, and
Spiritual leadership is entrusted to the progeny.

“Thus we can deny neither the khilāfah (caliphate; political leadership) nor the wilāyah (spiritual leadership). The direct caliphate of Abū Bakr as-Siddīq (رضي الله عنه) was established with the consensus of the people and is categorically proved by the evidence of history. The direct spiritual leadership of ‘Alī al-Murtadā (عليه السلام) was announced by the Prophet (صلى الله عليه وآله وسلم) himself and is categorically proved by the evidence of unbroken chain of traditions. The proof of the caliphate is the consensus of the Companions (رضي الله عنهم), the proof of spiritual sovereignty (wilāyah) is the declaration of the Prophet (صلى الله عليه وآله وسلم). One who denies the caliphate in fact denies history and consensus, and one who denies the spiritual leadership (wilāyah) denies the Prophet’s declaration. Therefore, both the caliphate and the spiritual leadership are inescapable realities. What is urgently needed is a clear understanding of the reality of the two institutions in order to present them to the people as unity, and not as division.”

It should be understood that just as the manifest caliphate started with the early caliphs and its blessings percolated down to the righteous and just rulers, similarly the hidden caliphate started with ‘Alī al-Murtadā (عليه السلام) and its blessings gradually trickled to the members of the Prophet’s family and the saints of the Ummah. By means of the declaration — مَنْ كُنْتُ مَولاهُ فَعَلِيٌّ مَولاهُ (one who has me as his master has ‘Alī as his master) — and — عليّ وليكم من بعدي (‘Alī is your spiritual leader after me) — the Prophet (صلى الله عليه وآله وسلم) pronounced ‘Alī (عليه السلام) as the opener of the spiritual kingdom.

Shāh Walī Allāh (رحمة الله تعالى عليه) says:

In this Ummah the first person to open the door of spiritual dominion is ‘Alī al-Murtadā (كرم الله تعالى وجهه).

The secret of spiritual dominion of the leader permeated his progeny.

Therefore, not a single saint is found in the Ummah who is not directly or indirectly indebted to the spiritual leadership of ‘Alī ((عليه السلام) to attain spiritual leadership).

The first person in the Prophet’s Ummah who opened the ecstasy gate of spiritual sovereignty and who stepped (firstly) on to this elevated spot is ‘Alī (كرم الله وجهه). That is why different chains of spirituality turn to him.

Shāh Walī Allāh (رحمة الله تعالى عليه) writes:

“Now in Ummah anyone who is blessed with spiritual leadership by Allāh’s Messenger (صلى الله عليه وآله وسلم) is indebted either to ‘Alī al-Murtadā (عليه السلام) or to the Chief Helper Jīlānī (رحمة الله تعالى عليه). No one can reach the status of wilāyah without this (indebted-ness).”
It may be noted that the relationship with Chief Helper is a ray of the lamp that is ‘Alī al-Murtadā (عليه السلام) and therefore indebtedness to him is in fact indebtedness to ‘Alī (عليه السلام).

Shāh Ismā‘īl Dihlawī has clarified this point:

Alī al-Murtadā (عليه السلام) has also an edge over Abū Bakr as-Siddīq (رضي الله عنه) and ‘Umar Fārūq (رضي الله عنه) and this edge lies because of the greater number of his followers and all the highest spiritual and saintly activity, from his days to the end of the world, has to be mediated through him, and he has a say in the kingdom of the kings and the leadership of the leaders and this is not hidden from those who are familiar with the world of sovereignty… Most spiritual chains are directly derived from ‘Alī al-Murtadā (عليه السلام). So, on the Day of Judgement, ‘Alī’s army including followers of high status and great reputation, will outnumber and outshine others to be a source of wonder for all the spectators.”

This spiritual treasure house, whose fountainhead is ‘Alī al-Murtadā (عليه السلام), is shared by Fātimah, Hasan and Husayn (عليه السلام) as its direct legatees and then it was filtered down to the twelve Imāms (spiritual leaders), the last leader being Imām Mahdī (عليه السلام). Just as ‘Alī al-Murtadā (عليه السلام) is the opener of spiritual sovereignty, Imām Mahdī (عليه السلام) is the seal of spiritual sovereignty.
The words of Shaykh Ahmad Sarhandī (رحمة الله تعالى عليه) appropriately highlight the point:

And there is another way close to the spiritual sovereignty and this is the way of the saints and the general friends of Allāh, and this way is marked by its characteristic passion and it carries the guarantee of mediation and the leader and chieftain of the saints of this way is ‘Alī al-Murtadā (كرم الله تعالى وجهه الكريم). And this grand office is reserved for him. On this way, the feet of the Holy Prophet (صلى الله عليه وآله وسلم) are on ‘Alī’s head and Fātimah and Hasan and Husayn (عليهم السلام) are included with him. I believe that he enjoyed this position even before his physical birth, as he did after it, and whosoever has received the divine blessing and guidance, has received it through him, because he is closest to the last point on this way and the centre of this spot belongs to him. And when his period ended, the grand office passed on to Hasan and Husayn (رضي الله تعالى عنهما) and then on to each one of the twelve Imāms, individually and elaborately. And whosoever received guidance in their life and after their death, received it through these saints. And the refuge and place of shelter of the saints of high ranks are these saints, (because they are the centre of all spiritual activity) and the sides tend to converge on the centre.
Shaykh Ahmad Sarhandī (رحمة الله تعالى عليه) believes that Imām Mahdī (عليه السلام) will be with ‘Alī al-Murtadā (عليه السلام) in the caravan of sovereignty or spiritual leadership.

The gist of the discussion is that the Prophet’s declaration at Ghadīr Khum proved forever that ‘Alī’s spiritual sovereignty is in fact the Prophet Muhammad’s spiritual sovereignty. Though the door of prophethood was closed after the Holy Prophet (صلى الله عليه وآله وسلم), Allāh opened new avenues for the continuation of the Prophet’s blessings till the Day of Judgement. Some of these avenues were manifest, while others hidden. The hidden avenue led to spiritual sovereignty and ‘Alī al-Murtadā (عليه السلام) was the first person to hold this office. Then this chain of sovereignty passed down to his progeny and finally to the twelve Imāms. During this period, many leaders appeared on the spiritual horizon but they all, direcly or indirectly, expressed their allegiance to ‘Alī al-Murtadā (عليه السلام). No one was disaffiliated from him and this chain will continue up to the Day of Judgement until the appearance of the last Imām (spiritual leader), and he will be Imām Muhammad Mahdī (عليه السلام), the twelfth Imām and the last caliph. In his person, the manifest and the hidden paths which ran parallel to each other will be rejoined, as he will be the spiritual as well as the political legatee, and he will be the last person to hold these offices. Any one who denies Imām Mahdī (عليه السلام) will deny both the manifest and hidden forms of religion.

This will be the climax of the Prophet Muhammad’s manifestation. Therefore, he will be named Muhammad and he will also resemble the Holy Prophet (صلى الله عليه وآله وسلم) in moral excellence, so that the world should know that he is the trustee of the manifest and hidden legacies of Muhammad’s blessings. That is why the Prophet (صلى الله عليه وآله وسلم) said, “Anyone who denies Mahdī will be a disbeliever.”
At that time, he will be the focus of all saints on earth, and, being the leader of Prophet Muhammad’s Ummah, ‘Īsā (عليه السلام) will offer his prayer behind him and proclaim his leadership to the whole world.

So we should realize that ‘Alī al-Murtadā (عليه السلام) and Mahdī (عليه السلام) — the father and the son — are both Allāh’s friends and the Prophet’s legatees. It is therefore binding on every believer to acknowledge their exceptional status.
May Allāh bless the servants of the Prophet’s family with their guidance.

Only read the 1st four reasons...

..."The Ghadir Decleration"?

😃 Need to read more of Shaykh ul Islam's Stuff.

Sirusso here is the preface to the book titled 'The Ghadir Declaration' - the declaration made at Ghadir Khum by the Beloved Prophet (saw). The rest of the book provides 51 authentic Hadith's to re-affirm the status of Hazrat Ali (R.A.)

like i said, i know its a long read, but i got thru it! and with no offence intended at all, i would like *Dust* and Yuit to take a read, and anyone else who may doubt the status of sainthood or need to clarify it.

Ghadir al-Khum - first heard of that from my Shi'a friend, they believe its where Mohammed (s.a.w) appointed Ali (r.a) as the next leader of the Ummah, as a Sunni obviously summat i'd never heard of. thanx for that, i'll have a read inshaAllah. who is it written by?

and may i point out that i do not 'doubt the status of Sainthood', i know that certain people in the past and maybe even in our time are Waliullah. i think u made that assumption from my short post about the stories razor posted.

true denying particular stories is not denying sufism...

I too am sceptical of them stories. There are way too many fables and bed time stories that are taken as fact.

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I too am sceptical of them stories. There are way too many fables and bed time stories that are taken as fact.

so what differentaites the waffle from the true stories?

cos these stories are not like hadiths that u can easily dismiss as tru or false

*DUST*
and may i point out that i do not 'doubt the status of Sainthood', i know that certain people in the past and maybe even in our time are Waliullah. i think u made that assumption from my short post about the stories razor posted.

Maybe? Heard of the 40 Abdals?

There will always b Waliullah on Earth, askin Allah to forgive the Beleivers, askin for deliverence from calamity, asking Allah swt to shower blessings upon the beleivers. Some of them will be made apparent, some will remain hidden from us, because if they weremade apparent people may distract them from their objectives, or they may b in danger (I.E. saudi arabia(wahabbis to b precise)).

Regardin beleving these stories or dismissing them as fables. It come down to how much faith you have, im not questioning anyone's faith here, jus to be certain.

U can easily dismiss them all, cuz to beleive them, u jav to beleive in the person relaying the story, and who it is about, and how the story became apparent.

The stories i posted were About Shaykh Nazim Adil Al-Haqqani, n they were originally told, in a short biography, written by one of Shaykh Nazim's mureed (follower/student), who is called Shaykh Hisham Khabbani.

Now, there are amazing stories of miracles told by many respected sufi scholors in the past. If you beleive them, or dismiss them is up to you, it comes down to the amount of knowledge of sufism or Islamic Mysticism as its often called. Knowledge of things which become possible once sumone reaches astate where he is lost in loev for Allah, and knows nothing else, and then, the knowledge of what favours Allah swt bestows upon his loyal servents, and friends, and knowledge of Allah swt, and knowledge that Allah swt can make absolutly anything happen.

U may have heard of Gravity defining Sufi's, Angelic sufi's, sufi's whom seem physical, but in actual fact are in a state, which no normal human being can touch him/her, i.e. the story of the sufi who, when swords were swung at him, they went thru him as if he were a ray of light, and the swords did no physical damage, they passed right through him.

So, it comes down to knowledge, and belief in the unlimited power of Allah swt.

I pray Allah blesses us all with strong and firm Imaan.

Wasalaam.

Salam

Some of my favourite Sufi sayings:

1. Smoke it.

2. Die before your death.

3. Drink only the best wine.

4. He who knows his own Self, knows his Lord.

Omrow

razorHeard of the 40 Abdals?

nope.

razorThere will always b Waliullah on Earth, askin Allah to forgive the Beleivers, askin for deliverence from calamity, asking Allah swt to shower blessings upon the beleivers. Some of them will be made apparent, some will remain hidden from us, because if they weremade apparent people may distract them from their objectives, or they may b in danger (I.E. saudi arabia(wahabbis to b precise)).

no need for sect-bashing plz. very un-sufi of you. 😉 and how do you know there aren't any Waliullahs among the Wahhabis or other sects for that matter.

razorIf you beleive them, or dismiss them is up to you, it comes down to the amount of knowledge of sufism or Islamic Mysticism as its often called. Knowledge of things which become possible once sumone reaches astate where he is lost in loev for Allah, and knows nothing else, and then, the knowledge of what favours Allah swt bestows upon his loyal servents, and friends, and knowledge of Allah swt, and knowledge that Allah swt can make absolutly anything happen.

how are the above things 'knowledge of sufism'? knowledge/acknowledgement of Allah (s.w.t), His favours, and (hence) the Unseen are core things which we have to believe in to be Muslim, let alone sufi.

razorI pray Allah blesses us all with strong and firm Imaan.

Ameen.

Omrow
1. Smoke it.

have u heard Black Eyed Pea's new song?

tis called "Pump it"-its a wicked song

it reminded me of ur made up sufi saying above :roll:

*DUST*

razorThere will always b Waliullah on Earth, askin Allah to forgive the Beleivers, askin for deliverence from calamity, asking Allah swt to shower blessings upon the beleivers. Some of them will be made apparent, some will remain hidden from us, because if they weremade apparent people may distract them from their objectives, or they may b in danger (I.E. saudi arabia(wahabbis to b precise)).

no need for sect-bashing plz. very un-sufi of you. 😉 and how do you know there aren't any Waliullahs among the Wahhabis or other sects for that matter.

Lol,think u misunderstood, u c Wahabbis n sufi's jus dunt mix. When the Wahabbis came about, they knocked down all the darbars, n killed a lot of sufi's, and killed all those who were practising sufism.

*DUST*

razorIf you beleive them, or dismiss them is up to you, it comes down to the amount of knowledge of sufism or Islamic Mysticism as its often called. Knowledge of things which become possible once sumone reaches astate where he is lost in loev for Allah, and knows nothing else, and then, the knowledge of what favours Allah swt bestows upon his loyal servents, and friends, and knowledge of Allah swt, and knowledge that Allah swt can make absolutly anything happen.

how are the above things 'knowledge of sufism'? knowledge/acknowledgement of Allah (s.w.t), His favours, and (hence) the Unseen are core things which we have to believe in to be Muslim, let alone sufi.

razorI pray Allah blesses us all with strong and firm Imaan.

Ameen.

Again i should have phrased this a lil better, What i meant was with knowledge of sufism, AND of the favours of Allah AND...etc

What im tryna say is basically these stories which some find hard to beleive, stories of miracles, u need only to realise Allah is all powerful, and Allah swt can give any ability to whomever Allah swt wishes.

Regarding Miracles Attributed to the Burda of Al-Busiri (Qaseeda Burda Shareef).

There are many miracles attributed to Qaseeda Burda. The story goes that the Author, Imam Sharfuddin Busiri radiallahu anhu, was paralysed, the doctors had no cure. before the paralysis befell him, he was a poet, and thought of writing a poem about the Prophet s.a.w. But he became paralysed and he had not begun writing it yet.

One night the prophet s.a.w. payed a visit to Imam Sharfuddin Busiri radiallahu anhu, in a vision/dream. The prophet s.a.w. told him that he should write the poem, and they placed a scarf over the Imam. When the Imam awoke from the vision, he found the scarf was actually on his body, the way the prophet s.a.w had placed it on him. And just like that, he was cured of his paralysis.

So he write the poem, and it was sang by all types of people, rulers, caliphs, Imams, students of knowledge. And, it was attributed to many other miracles.

Fast forward to present day. Shaykh Hamza Yusuf decided to translate the Qaseeda Burdan shareef, and have it produced onto cd. So, they got a studio booked, Got the Fez singers, from Fez in Morocco. And went about recording.

While recording in the studio, Shaykh Hamza took in a cameraman to make a lil documentary of the project. While they were in the studio, the cameraman is recordin sum footage, he's on his last tape, Shaykh Hamza tell him its his last tape and theres no more left, so use it wisely. The tape finishes, so the camera-man think, ok i better go ride to the store to buy some more tape, on his way out of the studio, thers a whole pack of 5 camera tapes, jus lying on the table, the studio people say it dnt belong to them, it defo dnt belong to the cameraman, so shaykh Hamza tells him to use it.

After the recording Shaykh Hamza explains to the cameraman about the miracles attributed to the Qaseeda Burda, and also Shaykh Hamza said they felt that, they witnessed a miracle in the studio that day.

Thers a lil documentary available on the filmin of the Burda by Fez singers. towards the end of the docu thers a lil bit bout this incident/miracle. If u wna c documntry look round alhambra or zaytuna websites, shud b round sumwher.

razorLol,think u misunderstood, u c Wahabbis n sufi's jus dunt mix. When the Wahabbis came about, they knocked down all the darbars, n killed a lot of sufi's, and killed all those who were practising sufism.

actually i am aware of this unfortunate enmity between sufis and wahhabis and even so, wouldn't it be more of a 'sufi' attribute to forgive and not make sweeping generalisations about your wahhabi brothers? 🙂 oh, and i repeat: how do you know there aren't any Waliullahs among the Wahhabis or other sects for that matter?

razorRegarding Miracles Attributed to the Burda of Al-Busiri (Qaseeda Burda Shareef).

yup, i know the story of Imam Busairi, and i do love the Qaseeda Burda, but i dont expect it to bring me any 'blessings'. In the intro of my Qaseeda Burda book, there is a list of 'virtues' it brings, such as 'For long life recite 1001 times', 'To have male children recite 116 times'. you can't blame me for being sceptical! :?

*DUST*

razorLol,think u misunderstood, u c Wahabbis n sufi's jus dunt mix. When the Wahabbis came about, they knocked down all the darbars, n killed a lot of sufi's, and killed all those who were practising sufism.

actually i am aware of this unfortunate enmity between sufis and wahhabis and even so, wouldn't it be more of a 'sufi' attribute to forgive and not make sweeping generalisations about you wahhabi brothers? 🙂 oh, and i repeat: how do you know there aren't any Waliullahs among the Wahhabis or other sects for that matter?

Lol,im not one to hold a grudge, its summin been with me from birth i spose.

I didnt say there cnt b wali's in the wahabbi sect. Ofcourse there can be, but they are hidden, cuz if they were apparant, then wahhabis would imprison them. As they did with Imam Alawi a few years ago, he wasnt a wahabi, but he lived in madinah, n was imprisoned cuz he was teaching sunnism.

*DUST*

razorRegarding Miracles Attributed to the Burda of Al-Busiri (Qaseeda Burda Shareef).

yup, i know the story of Imam Busairi, and i do love the Qaseeda Burda, but i dont expect it to bring me any 'blessings'. In the intro of my Qaseeda Burda book, there is a list of 'virtues' it brings, such as 'For long life recite 1001 times', 'To have male children recite 116 times'. you can't blame me for being sceptical! :?

LOL, depends who its written by, I wasnt aware of these things. Reciting sumthin 1001 times, hmmmm...I dno.

Thing is, sum great wali's are given secrets, which none others have, so these secrets are then given to the students of the one given the secret, n its passed down the tariqa or the school. Mayb thers sum secrets to the burda we dnt kno of.

When anyone praises the Holy Prophet, salallah alaih wasallam, it is going to bring blessings because Rasulallah is Allah's most beloved creation.

Allah describes him as the "mercy of all the worlds" in the Quran (Rehmat ul al alameen). So anything associated with the Prophet is of the greatest blessing and virtue, even for non-Muslims.

There is a famous hadith in which Abu Lahab, the Prophets' uncle and sworn enemy, has his torment in the grave reduced ever Monday just because he was very happy when Rasulallah was born and gave sweets out for this occasion. So for one who recites and composes something as beautiful like the Qaseeda Burdah imagine what his reward and blessing will be.

And just to link it in with this thread, think about who the Sufis are - they are the people who love Rasulallah the most and have the closest connections with him as many of them are Sayyid.

P.S: the use of We or Them in the english language is known. It is used for important dignataries and officials such as the Queen. Queen Victoria was known for using the phrase "We are not amused" meaning herself. This is also used in Arabic as well - there are occasions where it is says something like "Did We not reveal..." with We meaning Allah in some cases but also including his Angels as well at times.

asifWhen anyone praises the Holy Prophet, salallah alaih wasallam, it is going to bring blessings because Rasulallah is Allah's most beloved creation.

Allah describes him as the "mercy of all the worlds" in the Quran (Rehmat ul al alameen). So anything associated with the Prophet is of the greatest blessing and virtue, even for non-Muslims.

There is a famous hadith in which Abu Lahab, the Prophets' uncle and sworn enemy, has his torment in the grave reduced ever Monday just because he was very happy when Rasulallah was born and gave sweets out for this occasion. So for one who recites and composes something as beautiful like the Qaseeda Burdah imagine what his reward and blessing will be.

And just to link it in with this thread, think about who the Sufis are - they are the people who love Rasulallah the most and have the closest connections with him as many of them are Sayyid.

P.S: the use of We or Them in the english language is known. It is used for important dignataries and officials such as the Queen. Queen Victoria was known for using the phrase "We are not amused" meaning herself. This is also used in Arabic as well - there are occasions where it is says something like "Did We not reveal..." with We meaning Allah in some cases but also including his Angels as well at times.

Welcome aboard Asif.

Oh n to Dust n Hayder, Suckers,. Told u so, "them" can be used in english, now we have proof.

Dunt try any excuses now, cuz we is not amused

Ya Digg?

I love this thread because I learn sooo much from it!

btw razor I also tend to use 'them' 'they' instead of 'him/her' 'he/she' for elders and respected people - so I totally understand where your coming from!

muslim_kuriI love this thread because I learn sooo much from it!

btw razor I also tend to use 'them' 'they' instead of 'him/her' 'he/she' for elders and respected people - so I totally understand where your coming from!

FINALLY, sum1 who understands.

U r 8) like me

Ya Digg? 8)

The girl has respect. She will go far.

MuslimSisterSalaam

Some of Awliya’s have defined Sufism as “etiquette alone”.

Speaking of "etiquettes alone" why do you consider yourself too good to respond to my PM's?