Sunday, December 20, 2009

Saif-ul-Malook

Saif-ul-Malook

3

Roman English of Saif-ul-Malook

Har mushkil dee kunjii yaaro
Hath mardaan day aayii
Mard nigaah karan jis vialay
Mushkil raway na kaarii

English translation of Saif-ul-Malook

The key to every difficulty
Is in the hands of such men
When they look at you just once
Difficulties no longer exist!

Saif-ul-Malook

4

Roman English of Saif-ul-Malook

Vah kareem Ummat da waali
Mehr shifaat kardaa
Jibrail jiehay jisday chaakar
Nabiyaan da Sarkar da

English translation of Saif-ul-Malook

Bravo O you gracious protector of your Ummah
A sun which intercedes
The likes of Gabriel are his servants
-The Chief of all the Prophets!

Saif-ul-Malook

5

Roman English of Saif-ul-Malook

Nur Muhammad roshan aaha
Aadam jaddoon na hoya
Awwal aakhir doway paasay
Oho mal khalooiya!

English translation of Saif-ul-Malook

The Light of Muhammad shone
When Adam was still uncreated
Both stations of First and Last
He alone occupies alone!

Saif-ul-Malook

5

Roman English of Saif-ul-Malook

Nur Muhammad roshan aaha
Aadam jaddoon na hoya
Awwal aakhir doway paasay
Oho mal khalooiya!

English translation of Saif-ul-Malook

The Light of Muhammad shone
When Adam was still uncreated
Both stations of First and Last
He alone occupies alone!

Saif-ul-Malook

6

Roman English of Saif-ul-Malook

Kee kuchh naat tussadee aakhaan
Khalqat day sardaara
Laakh salaat salaam teray tay
Laakh durood hazaaraa

English translation of Saif-ul-Malook

How can I laud you?
O Best of all Creation!
Millions of blessings upon you!
Billions of salutations upon you!Saif-ul-Malook

7

Roman English of Saif-ul-Malook

Bahut izzat lawlaakii tehnoo
Kii main sift sunaawaa
Aal Ashaab samait salaama
Hor durood puchaavaa

English translation of Saif-ul-Malook

”But for thee” is enough praise for thee
Which qualities of thine can I add?
Millions of blessings be upon you
And upon your Progeny and Companions!Saif-ul-Malook

8

Roman English of Saif-ul-Malook

Rehmat da miinh paa khudaaya
baad sukaa kar hariya
booTa aas umeed meri da
Karde mevay bhariya

English translation of Saif-ul-Malook

Send a rain of mercy O’ Lord
Make the land verdant after being parched
Cause the plant of my hopes and desires
To become fruitful again.Saif-ul-Malook

9

Roman English of Saif-ul-Malook

Mittha maiva bakhsh jiya
Qudrat dee rakh shirin
jo khaavay ro usdaa jaaway
door hovay dil geeree

English translation of Saif-ul-Malook

Give me such sweet fruits
Place natural sweetness in them
So that whoever eats thereof, his anger vanishes
And his sorrowness departs!Saif-ul-Malook

10

Roman English of Saif-ul-Malook

Aal Awlaad terii daa mangtaa
Main kangaal ziyaanii
Pao khair Muhammad taiin
Sadaqa Shah i Jilani!

English translation of Saif-ul-Malook

I am a mendicant of your descendents
I am penniless and sinful
Give me some charity
For the sake of Shah Jilani!Saif-ul-Malook

11

Roman English of Saif-ul-Malook

Wah wah meeraaN Shah e Shahaan daa
Sayyid Do Jahanii
Ghaus ul Azam Pir piraaN daa
Hai Mahboob e Rabbani!

English translation of Saif-ul-Malook

Bravo O Chieftain, King of kings
Master of Both the worlds
Ghaus ul Azam is the saint of saints
And the Beloved of The Lord!Saif-ul-Malook

12

Roman English of Saif-ul-Malook

Lakh varii jay itr gulabon
Toiiyay nit zabaanaa
Naam unhaa day laaiq nahin
Ki kalimay da kaana

English translation of Saif-ul-Malook

If you wash your tongue a thousand times
With the attar of roses
It is still not worthy to say His name
What then of the pencil that writes the KalimaSaif-ul-Malook

13

Roman English of Saif-ul-Malook

Main neevan mera murshid uccha
Te main ucchiyaa day sang laii
Sadaqa jaavaan unhaan ucchiyaa taaii
Jinhaa neviyaan naal nibhaaii

English translation of Saif-ul-Malook

I am lowly my spiritual guide is high
And I have linked my end to the high ones
May I die for such lofty ones
Who have protected the lowly ones!Saif-ul-Malook

1

Roman English of Saif-ul-Malook

Awwal hamd sanaa Ilaahi
Jo maalik har har daa
Uss da naam chataaran waala
Har maidaan na har daa

English translation of Saif-ul-Malook

First, all praise is for Allah
Who is the Lord of all
He who recites his Name
Never will lose in any field!

Saif-ul-Malook

2

Roman English of Saif-ul-Malook

Mard Allah day sirr e Ilaahi
Ay kooii bhaid niraala
Ikko nazroon saaf banaway
Mera murshid damree waala

English translation of Saif-ul-Malook

(Real) Men are the Divine Secret
This is a strange mystery
With one gaze he can purify—
My Spiritual Guide the Damri Wala




Saif-ul-Malook

1

Roman English of Saif-ul-Malook

Awwal hamd sanaa Ilaahi
Jo maalik har har daa
Uss da naam chataaran waala
Har maidaan na har daa

English translation of Saif-ul-Malook

First, all praise is for Allah
Who is the Lord of all
He who recites his Name
Never will lose in any field!

Saif-ul-Malook

2

Roman English of Saif-ul-Malook

Mard Allah day sirr e Ilaahi
Ay kooii bhaid niraala
Ikko nazroon saaf banaway
Mera murshid damree waala

English translation of Saif-ul-Malook

(Real) Men are the Divine Secret
This is a strange mystery
With one gaze he can purify—
My Spiritual Guide the Damri Wala

What is Hadith Qudsi By:PirMuhammad Amir Sultan Chishti Qadri Ugalisharif Khushab

What is Hadith Qudsi
By:PirMuhammad Amir Sultan Chishti Qadri Ugalisharif Khushab

Hadith Qudsi 1

On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (PBUH) said:

When Allah decreed the Creation He pledged Himself by writing in His book which is laid down with Him: My mercy prevails over my wrath.

It was related by Muslim (also by al-Bukhari, an-Nasa'i and Ibn Majah).


Hadith Qudsi 2:

On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (PBUH) said: Allah Almighty has said:

The son of Adam denied Me and he had no right to do so. And he reviled Me and he had no right to do so. As for his denying Me, it is his saying: He will not remake me as He made me at first (1) - and the initial creation [of him] is no easier for Me than remaking him. As for his reviling Me, it is his saying: Allah has taken to Himself a son, while I am the One, the Everlasting Refuge. I begot not nor was I begotten, and there is none comparable to Me.

(1) i.e., bring me back to life after death.

It was related by al-Bukhari (also by an-Nasa'i).


Hadith Qudsi 3:

On the authority of Zayd ibn Khalid al-Juhaniyy (may Allah be pleased with him), who said:

The Messenger of Allah (may the blessings and peace of Allah be upon him) led the morning prayer for us at al-Hudaybiyah following rainfall during the night. When the Prophet (may the blessings and peace of Allah be upon him) finished, he faced the people and said to them: Do you know what your Lord has said? They said: Allah and his Messenger know best. He said: This morning one of my servants became a believer in Me and one a disbeliever. As for him who said: We have been given rain by virtue of Allah and His mercy, that one is a believer in Me, a disbeliever in the stars (2); and as for him who said: We have been given rain by such-and-such a star, that one is a disbeliever in Me, a believer in the stars.

(2) The pre-Islamic Arabs believed that rain was brought about by the movement of stars. This Hadith draws attention to the fact that whatever be the direct cause of such natural phenomena as rain, it is Allah the Almighty who is the Disposer of all things.

It is related by al-Bukhari (also by Malik and an-Nasa'i).


Hadith Qudsi 4:

On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (PBUH) said: Allah said:

Sons of Adam inveigh against [the vicissitudes of] Time, and I am Time, in My hand is the night and the day (1).

(1) As the Almighty is the Ordainer of all things, to inveigh aginst misfortunes that are part of Time is tantamount to inveighing against Him.

It was related by al-Bukhari (also by Muslim).


Hadith Qudsi 5:

On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (PBUH) said: Allah (glorified and exalted be He) said:

I am so self-sufficient that I am in no need of having an associate. Thus he who does an action for someone else's sake as well as Mine will have that action renounced by Me to him whom he associated with Me.

It was related by Muslim (also by Ibn Majah).


Hadith Qudsi 6:

On the authority of Abu Hurayrah (may Allah be pleased with him), who said: I heard the Messenger of Allah (PBUH) say:

The first of people against whom judgment will be pronounced on the Day of Resurrection will be a man who died a martyr. He will be brought and Allah will make known to him His favours and he will recognize them. [ The Almighty] will say: And what did you do about them? He will say: I fought for you until I died a martyr. He will say: You have lied - you did but fight that it might be said [of you]: He is courageous. And so it was said. Then he will be ordered to be dragged along on his face until he is cast into Hell-fire. [Another] will be a man who has studied [religious] knowledge and has taught it and who used to recite the Quran. He will be brought and Allah will make known to his His favours and he will recognize them. [The Almighty] will say: And what did you do about them? He will say: I studied [religious] knowledge and I taught it and I recited the Quran for Your sake. He will say: You have lied - you did but study [religious] knowledge that it might be said [of you]: He is learned. And you recited the Quran that it might be said [of you]: He is a reciter. And so it was said. Then he will be ordered to be dragged along on his face until he is cast into Hell-fire. [Another] will be a man whom Allah had made rich and to whom He had given all kinds of wealth. He will be brought and Allah will make known to his His favours and he will recognize them. [The Almighty] will say: And what did you do about them? He will say: I left no path [untrodden] in which You like money to be spent without spending in it for Your sake. He will say: You have lied - you did but do so that it might be said [of you]: He is open-handed. And so it was said. Then he will be ordered to be dragged along on his face until he is cast into Hell-fire.

It was related by Muslim (also by at-Tirmidhi and an-Nasa'i).


Hadith Qudsi 7:

On the authority of Uqbah ibn Amir (may Allah be pleased with him), who said: I heard the messenger of Allah (PBUH) say:

Your Lord delights at a shepherd who, on the peak of a mountain crag, gives the call to prayer and prays. Then Allah (glorified and exalted be He) say: Look at this servant of Mine, he gives the call to prayer and performs the prayers; he is in awe of Me. I have forgiven My servant [his sins] and have admitted him to Paradise.

It was related by an-Nasa'i with a good chain of authorities.


Hadith Qudsi 8:

On the authority of Abu Hurayrah (may Allah be pleased with him) from the Prophet (PBUH), who said:

A prayer performed by someone who has not recited the Essence of the Quran (1) during it is deficient (and he repeated the word three times), incomplete. Someone said to Abu Hurayrah: [Even though] we are behind the imam? (2) He said: Recite it to yourself, for I have heard the Prophet (may the blessings and peace of Allah be up on him) say: Allah (mighty and sublime be He), had said: I have divided prayer between Myself and My servant into two halves, and My servant shall have what he has asked for. When the servant says: Al-hamdu lillahi rabbi l-alamin (3), Allah (mighty and sublime be He) says: My servant has praised Me. And when he says: Ar-rahmani r-rahim (4), Allah (mighty and sublime be He) says: My servant has extolled Me, and when he says: Maliki yawmi d-din (5), Allah says: My servant has glorified Me - and on one occasion He said: My servant has submitted to My power. And when he says: Iyyaka na budu wa iyyaka nasta in (6), He says: This is between Me and My servant, and My servant shall have what he has asked for. And when he says: Ihdina s-sirata l- mustaqim, siratal ladhina an amta alayhim ghayril-maghdubi alayhim wa la d-dallin (7), He says: This is for My servant, and My servant shall have what he has asked for.

(1) Surat al-Fatihah, the first surah (chapter) of the Qur'an.

(2) i.e. standing behind the imam (leader) listening to him reciting al-Fatihah.

(3) "Praise be to Allah, Lord of the Worlds."

(4) "The Merciful, the Compassionate".

(5) "Master of the Day of Judgement".

(6) "It is You we worship and it is You we ask for help".

(7) "Guide us to the straight path, the path of those upon whom You have bestowed favors, not of those against whom You are angry, nor of those who are astray".

It was related by Muslim (also by Malik, at-Tirmidhi, Abu-Dawud, an-Nasa'i and Ibn Majah).


Hadith Qudsi 9:

On the authority of Abu Harayrah (may Allah be pleased with him) from the Prophet (PBUH), who said: Allah (mighty and sublime be He) says:

The fist of his actions for which a servant of Allah will be held accountable on the Day of Resurrection will be his prayers. If they are in order, then he will have prospered and succeeded: and if they are wanting, then he will have failed and lost. If there is something defective in his obligatory prayers, the Lord (glorified and exalted be He) will say: See if My servant has any supererogatory prayers with which may be completed that which was defective in his obligatory prayers. Then the rest of his actions will be judged in like fashion.

It was related by at-Tirmidhi (also by Abu Dawud, an-Nasa'i, Ibn Majah and Ahmad).


Hadith Qudsi 10:

On the authority of Abu Harayrah (may Allah be pleased with him) from the Prophet (PBUH), who said: Allah (mighty and sublime be He) says:

Fasting is Mine and it I who give reward for it. [A man] gives up his sexual passion, his food and his drink for my sake. Fasting is like a shield, and he who fasts has two joys: a joy whin he breaks his fast and a joy when he meets his Lord. The change in the breath of the mouth of him who fasts is better in Allah's estimation than the smell of musk.

It was related by al-Bukhari (also by Muslim, Malik, at-Tirmidhi, an-Nasa'i and Ibn Majah).


Hadith Qudsi 11:

On the authority of Abu Harayrah (may Allah be pleased with him) from the Prophet (PBUH), who said: Allah (mighty and sublime be He) said:

Spend (on charity), O son of Adam, and I shall spend on you.

It was related by al-Bukhari (also by Muslim).


Hadith Qudsi 12:

On the authority of Abu Mas'ud al-Ansari (may Allah be pleased with him), who said that the Messenger of Allah (may the blessings and peace of Allah be upon him) said:

A man from among those who were before you was called to account. Nothing in the way of good was found for him except that he used to have dealings with people and, being well-to-do, he would order his servants to let off the man in straitened circumstances [from repaying his debt]. He (the Prophet p.b.u.h) said that Allah said: We are worthier than you of that (of being so generous). Let him off.

It was related by Muslim (also by al-Bukhari and an-Nasa'i).


Hadith Qudsi 13:

On the authority of Adiyy ibn Hatim (may Allah be pleased with him), who said:

I was with the Messenger of Allah (may the blessings and peace of Allah be upon him) and there came to him two men: one of them was complaining of penury (being very poor), while the other was complaining of brigandry (robbery). The Messenger of Allah (may the blessings and peace of Allah be upon him) said: As for brigandry, it will be but a short time before a caravan will [be able to] go out of Mecca without a guard. As for penury, the Hour (Day of Judgement) will not arrive before one of you takes his charity around without finding anyone to accept it from him. Then (1) one of you will surely stand before Allah, there being no screed between Him and him, nor an interpreter to translate for him. Then He will say to him: Did I not bring you wealth? And he will say: Yes. Then He will say: Did I not send to you a messenger? And he will say: Yes. And he will look to his right and will see nothing but Hell-fire, then he will look to his left and will see nothing but Hell-fire, so let each of you protect himself against Hell-fire, be it with even half a date - and if he finds it not, then with a kind word.

(1) i.e. at the time of the Hour. It was related by al-Bukhari.


Hadith Qudsi 14:

On the authority of Abu Harayrah (may Allah be pleased with him) from the Prophet (PBUH), who said:

Allah (glorified and exalted be He) has supernumerary angels who rove about seeking out gatherings in which Allah's name is being invoked: they sit with them and fold their wings round each other, fillin that which is between them and between the lowest heaven. When [the people in the gathering] depart, [the angels] ascend and rise up to heaven. He (the Prophet p.b.u.h.) said: Then Allah (mighty and sublime be He) asks them - [though] He is most knowing about them: From where have you come? And they say: We have come from some servants of Yours on Earth: they were glorifying You (Subhana llah), exalting you (Allahu akbar), witnessing that there is no god but You (La ilaha illa llah), praising You (Al-Hamdu lillah), and asking [favours] of You. He says: And what do they ask of Me? They say: They ask of You Your Paradise. He says: And have they seen My Paradise? They say: No, O Lord. He says: And how would it be were they to have seen My Paradise! They say: And they ask protection of You. He says: From what do they ask protection of Me? They say: From Your Hell-fire, O Lord. He says: And have they seen My Hell-fire? They say: NO. He says: And how would it be were they to have seen My Hell-fire: They say: And they ask for Your forgiveness. He (the Prophet p.b.u.h) said: Then He says: I have forgiven them and I have bestowed upon them what they have asked for,and I have granted them sanctuary from that from which they asked protection. He (the Prophet p.b.u.h) said: They say: O Lord, among then is So-and-so, a much sinning servant, who was merely passing by and sat down with them. He (the Prophet p.b.u.h) said: And He says: And to him [too] I have given forgiveness: he who sits with such people shall not suffer.

It was related by Muslim (also by al-Bukhari, at-Tirmidhi, and an-Nasa'i).


Hadith Qudsi 15:

On the authority of Abu Harayrah (may Allah be pleased with him), who said that the Prophet (PBUH) said: Allah the Almighty said:

I am as My servant thinks I am (1). I am with him when he makes mention of Me. If he makes mention of Me to himself, I make mention of him to Myself; and if he makes mention of Me in an assembly, I make mention of him in an assemble better than it. And if he draws near to Me an arm's length, I draw near to him a fathom's length. And if he comes to Me walking, I go to him at speed.

(1) Another possible rendering of the Arabic is: "I am as My servant expects Me to be". The meaning is that forgiveness and acceptance of repentance by the Almighty is subject to His servant truly believing that He is forgiving and merciful. However, not to accompany such belief with right action would be to mock the Almighty.

It was related by al-Buhkari (also by Muslim, at-Tirmidhi and Ibn-Majah).


Hadith Qudsi 16:

On the authority of son of Abbas (may Allah be pleased with them both), from the Messenger of Allah (PBUH), among the sayings he related from his Lord (glorified and exalted be He) is that He said:

Allah has written down the good deeds and the bad ones. Then He explained it [by saying that] he who has intended a good deed and has not done it, Allah writes it down with Himself as a full good deed, but if he has intended it and has done it, Allah writes it down with Himself as from ten good deeds to seven hundred times, or many times over. But if he has intended a bad deed and has not done it, Allah writes it down with Himself as a full good deed, but if he has intended it and has done it, Allah writes it down as one bad deed.

It was related by al-Bukhari and Muslim.


Hadith Qudsi 17:

On the authority of Abu Dharr al-Ghifari (may Allah be pleased with him) from the Prophet (PBUH) is that among the sayings he relates from his Lord (may He be glorified) is that He said:

O My servants, I have forbidden oppression for Myself and have made it forbidden amongst you, so do not oppress one another. O My servants, all of you are astray except for those I have guided, so seek guidance of Me and I shall guide you, O My servants, all of you are hungry except for those I have fed, so seek food of Me and I shall feed you. O My servants, all of you are naked except for those I have clothed, so seek clothing of Me and I shall clothe you. O My servants, you sin by night and by day, and I forgive all sins, so seek forgiveness of Me and I shall forgive you. O My servants, you will not attain harming Me so as to harm Me, and will not attain benefitting Me so as to benefit Me. O My servants, were the first of you and the last of you, the human of you and the jinn of you to be as pious as the most pious heart of any one man of you, that would not increase My kingdom in anything. O My servants, were the first of you and the last of you, the human of you and the jinn of you to be as wicked as the most wicked heart of any one man of you, that would not decrease My kingdom in anything. O My servants, were the first of you and the last of you, the human of you and the jinn of you to rise up in one place and make a request of Me, and were I to give everyone what he requested, that would not decrease what I have, any more that a needle decreases the sea if put into it. O My servants, it is but your deeds that I reckon up for you and then recompense you for, so let him finds good praise Allah and let him who finds other that blame no one but himself.

It was related by Muslim (also by at-Tirmidhi and Ibn Majah).


Hadith Qudsi 18:

On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (PBUH) said: Allah (mighty and sublime be He) will say on the Day of Resurrection:

O son of Adam, I fell ill and you visited Me not. He will say: O Lord, and how should I visit You when You are the Lord of the worlds? He will say: Did you not know that My servant So-and-so had fallen ill and you visited him not? Did you not know that had you visited him you would have found Me with him? O son of Adam, I asked you for food and you fed Me not. He will say: O Lord, and how should I feed You when You are the Lord of the worlds? He will say: Did you not know that My servant So-and-so asked you for food and you fed him not? Did you not know that had you fed him you would surely have found that (the reward for doing so) with Me? O son of Adam, I asked you to give Me to drink and you gave Me not to drink. He will say: O Lord, how should I give You to drink whin You are the Lord of the worlds? He will say: My
servant So-and-so asked you to give him to drink and you gave him not to drink. Had you given him to drink you would have surely found that with Me.

It was related by Muslim.


Hadith Qudsi 19:

On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (PBUH) said: Allah (mighty and sublime be He) said:

Pride is my cloak and greatness My robe, and he who competes with Me in respect of either of them I shall cast into Hell-fire.

It was related by Abu Dawud (also by Ibn Majah and Ahmad) with sound chains of authority. This Hadith also appears in Muslim in another version.


Hadith Qudsi 20:

On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (PBUH) said:

The gates of Paradise will be opened on Mondays and on Thursdays, and every servant [of Allah] who associates nothing with Allah will be forgiven, except for the man who has a grudge against his brother. [About them] it will be said: Delay these two until they are reconciled; delay these two until they are reconciled.

It was related by Muslim (also by Malik and Abu Dawud).


Hadith Qudsi 21:

On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (PBUH) said that Allah the Almighty said:

There are three (1) whose adversary I shall be on the Day of Resurrection: a man who has given his word by Me and has broken it; a man who has sold a free man (2) and has consumed the price; and a man who has hired a workman, has exacted his due in full from him and has not given him his wage.

(1) i.e. types of men.

(2) i.e. a man who has made a slave of another and has sold him.

It was related by al-Bukhari (also by Ibn Majah and Ahmad ibn Hanbal).


Hadith Qudsi 22:

On the authority of Abu Sa'id (may Allah be pleased with him), who said that the Messenger of Allah (PBUH) said:

Let not any one of you belittle himself. They said: O Messenger of Allah, how can any one of us belittle himself? He said: He finds a matter concerning Allah about which he should say something, and he does not say [it], so Allah (mighty and sublime be He) says to him on the Day of Resurrection: What prevented you from saying something about such-and-such and such-and-such? He say: [It was] out of fear of people. Then He says: Rather it is I whom you should more properly fear.

It was related by Ibn Majah with a sound chain of authorities.


Hadith Qudsi 23:

On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (PBUH) said: Allah will say on the Day of Resurrection:

Where are those who love one another through My glory? Today I shall give them shade in My shade, it being a day when there is no shade but My shade.

It was related by al-Bukhari (also by Malik).


Hadith Qudsi 24:

On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (PBUH) said:

If Allah has loved a servant [of His] He calls Gabriel (on whom be peace) and says: I love So-and-so, therefore love him. He (the Prophet pbuh) said: So Gabriel loves him. Then he (Gabriel) calls out in heaven, saying: Allah loves So-and-so, therefore love him. And the inhabitants of heaven love him. He (the Prophet pbuh) said: Then acceptance is established for him on earth. And if Allah has abhorred a servant [of His], He calls Gabriel and says: I abhor So-and-so, therefore abhor him. So Gabriel abhors him. Then Gabriel calls out to the inhabitants of heaven: Allah abhors So-and-so, therefore abhor him. He (the Prophet pbuh) said: So they abhor him, and abhorrence is established for him on earth.

It was related by Muslim (also by al-Bukhari, Malik, and at-Tirmidhi).


Hadith Qudsi 25:

On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (PBUH) said: Allah (mighty and sublime be He) said:

Whosoever shows enmity to someone devoted to Me, I shall be at war with him. My servant draws not near to Me with anything more loved by Me than the religious duties I have enjoined upon him, and My servant continues to draw near to Me with supererogatory works so that I shall love him. When I love him I am his hearing with which he hears, his seeing with which he sees, his hand with which he strikes and his foot with which he walks. Were he to ask [something] of Me, I would surely give it to him, and were he to ask Me for refuge, I would surely grant him it. I do not hesitate about anything as much as I hesitate about [seizing] the soul of My faithful servant: he hates death and I hate hurting him.

It was related by al-Bukhari.


Hadith Qudsi 26:

On the authority of Abu Umamah (may Allah be pleased with him), who said that the Messenger of Allah (PBUH) said: Allah (mighty and sublime be He) said:

Truly of those devoted to Me the one I most favour is a believer who is of meagre means and much given to prayer, who has been particular in the worship of his Lord and has obeyed Him inwardly (1), who was obscure among people and not pointed our, and whose sustenance was just sufficient to provide for him yet he bore this patiently. Then the Prophet (pbuh) rapped his hand and said: Death will have come early to him, his mourners will have been few, his estate scant.

(1) i.e. he has not been ostentatious in his obedience.

It was related by at-Tirmidhi (also by Ahmad ibn Hanbal and Ibn Majah). Its chain of authorities is sound.


Hadith Qudsi 27:

On the authority of Masruq, who said:

We asked Abdullah (i.e. Ibn Masud) about this verse: And do not regard those who have been killed in the cause of Allah as dead, rather are they alive with their Lord, being provided for (Quran Chapter 3 Verse 169). He said: We asked about that and the Prophet (pbuh) said: Their souls are in the insides of green birds having lanterns suspended from the Throne, roaming freely in Paradise where they please, then taking shelter in those lanterns. So their Lord cast a glance at them (1) and said: Do you wish for anything? They said: What shall we wish for when we roam freely in Paradise where we please? And thus did He do to them three times. When they say that they would not be spared from being asked [again], they said: O Lord, we would like for You to put back our souls into our bodies so that we might fight for Your sake once again. And when He saw that they were not in need of anything they were let be.

(1) i.e. at those who had been killed in the cause of Allah.

It was related by Muslim (also by at-Tirmidhi, an-Nasa'i and Ibn Majah).


Hadith Qudsi 28:

On the authority of Jundub ibn Abdullah (may Allah be pleased with him), who said that the Messenger of Allah (PBUH) said:

There was amongst those before you a man who had a wound. He was in [such] nguish that he took a knife and made with it a cut in his hand, and the blood did not cease to flow till he died. Allah the Almighty said: My servant has himself forestalled Me; I have forbidden him Paradise.

It was related by al-Bukhari.


Hadith Qudsi 29:

On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (PBUH) said: Allah (mighty and sublime be He) says:

My faithful servant's reward from Me, if I have taken to Me his best friend from amongst the inhabitants of the world and he has then borne it patiently for My sake, shall be nothing less than Paradise.

It was related by al-Bukhari.


Hadith Qudsi 30:

On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (PBUH) said: Allah (mighty and sublime be He) said:

If My servant likes to meet Me, I like to meet him; and if he dislikes to meet Me, I dislike to meet him. Prophetic explanation of this Sacred Hadith: He who likes to meet Allah, Allah likes to meet him; and he who dislikes to meet Allah, Allah dislikes to meet him. Aishah (may Allah be pleased with her) said: O Prophet of Allah, is it because of the dislike of death, for all of us dislike death? The Prophet (pbuh) said: It is not so, but rather it is that when the believer is given news of Allah's mercy, His approval and His Paradise, he likes to meet Allah and Allah likes to meet him; but when the unbeliever is given news of Allah's punishment and His displeasure, he dislikes to meet Allah and Allah dislikes to meet him.
It was related by al-Bukhari and Malik. The Prophetic version is related by Muslim.


Hadith Qudsi 31:

On the authority of Jundub (may Allah be pleased with him), who said that the Messenger of Allah (PBUH) related:

A man said: By Allah, Allah will not forgive So-and-so. At this Allah the Almighty said: Who is he who swears by Me that I will not forgive So-and-so? Verily I have forgiven So-and-so and have nullified your [own good] deeds (1) (or as he said [it]).

(1) A similar Hadith, which is given by Abu Dawud, indicates that the person referred to was a goldly man whose previous good deeds were brought to nought through presuming to declare that Allah would not forgive someone's bad deeds.

It was related by Muslim.


Hadith Qudsi 32:

On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (PBUH) said:

A man sinned greatly against himself, and when death came to him he charged his sons, saying: When I have died, burn me, then crush me and scatter [my ashes] into the sea, for, by Allah, if my Lord takes possession of me, He will punish me in a manner in which He has punished no one [else]. So they did that to him. Then He said to the earth: Produce what you have taken-and there he was! And He said to him: What induced you to do what you did? He said: Being afraid of You, O my Lord (or he said: Being frightened of You) and because of that He forgave him.

It was related by Muslim (also by al-Bukhari, an-Nasa'i and Ibn Majah).


Hadith Qudsi 33:

On the authority of Abu Hurayrah (may Allah be pleased with him) that the Prophet (PBUH), from among the things he reports from his Lord (mighty and sublime be He), is that he said:

A servant [of Allah's] committed a sin and said: O Allah, forgive me my sin. And He (glorified and exalted be He) said: My servant has committed a sin and has known that he has a Lord who forgives sins and punishes for them. Then he sinned again and said: O Lord, forgive me my sin. And He (glorified and exalted be He) said: My servant has committed a sin and has known that he has a Lord who forgives sins and punishes for them. Then he sinned again and said: O Lord, forgive me my sin. And He (glorified and exalted be He) said: My servant has committed a sin and has known that he has a Lord who forgives sins and punishes for sins. Do what you wish, for I have forgiven you.

It was related by Muslim (also by al-Bukhari).


Hadith Qudsi 34:

On the authority of Anas (may Allah be pleased with him), who said: I heard the Messenger of Allah (PBUH) say: Allah the Almighty said:

O son of Adam, so long as you call upon Me and ask of Me, I shall forgive you for what you have done, and I shall not mind. O son of Adam, were your sins to reach the clouds of the sky and were you then to ask forgiveness of Me, I would forgive you. O son of Adam, were you to come to Me with sins nearly as great as the earth and were you then to face Me, ascribing no partner to Me, I would bring you forgiveness nearly as great at it.

It was related by at-Tirmidhi (also by Ahmad ibn Hanbal). Its chain of authorities is sound.


Hadith Qudsi 35:

On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (PBUH) said:

Our Lord (glorified and exalted be He) descends each night to the earth's sky when there remains the final third of the night, and He says: Who is saying a prayer to Me that I may answer it? Who is asking something of Me that I may give it him? Who is asking forgiveness of Me that I may forgive him?

It was related by al-Bukhari (also by Muslim, Malik, at-Tirmidhi and Abu Dawud).

In a version by Muslim the Hadith ends with the words:

And thus He continues till [the light of] dawn shines.


Hadith Qudsi 36:

On the authority of Anas (may Allah be pleased with him) from the Prophet (PBUH), who said:

The believers will gather together on the Day of Resurrection and will say: Should we not ask [someone] to intercede for us with our Lord? So they will come to Adam and will say: You are the Father of mankind; Allah created you with His hand He made His angels bow down to you and He taught you the names of everything, so intercede for us with you Lord so that He may give us relief form this place where we are. And he will say: I am not in a position [to do that] - and he will mention his wrongdoing and will feel ashamed and will say: Go to Noah, for he is the first messenger that Allah sent to the inhabitants of the earth. So they will come to him and he will say: I am not in a position [to do that] - and he will mention his having requested something of his Lord about which he had no [proper] knowledge (Quran Chapter 11 Verses 45-46), and he will feel ashamed and will say: Go to the Friend of the Merciful (Abraham). So they will come to him and he will say: I am not in a position [to do that]. Go to Moses, a servant to whom Allah talked and to whom He gave the Torah. So they will come to him and he will say: I am not in a position [to do that] - and he will mention the talking of a life other that for a life (Quran Chapter 28 Verses 15-16), and he will fell ashamed in the sight of his Lord and will say: Go to Jesus, Allah's servant and messenger, Allah's word and spirit. So they will come to him and he will say: I am not in a position [to do that]. Go to Muhammad (may the blessings and peace of Allah be upon him), a servant to whom Allah has forgiven all his wrongdoing, past and future. So they will come to me and I shall set forth to ask permission to come to my Lord, and permission will be given, and when I shall see my Lord I shall prostrate myself. He will leave me thus for such time as it pleases Him, and then it will be said [to me]: Raise your head. Ask and it will be granted. Speak and it will be heard. Intercede and your intercession will be accepted. So I shall raise my head and praise Him with a form of praise that He will teach me. Then I shall intercede and HE will set me a limit [as to the number of people], so I shall admit them into Paradise. Then I shall return to Him, and when I shall see my Lord [I shall bow down] as before. Then I shall intercede and He will set me a limit [as to the number of people]. So I shall admit them into Paradise. Then I shall return for a third time, then a fourth, and I shall say: There remains in Hell-fire only those whom the Quran has confined and who must be there for eternity. There shall come out of Hell-fire he who has said: There is no god but Allah and who has in his heart goodness weighing a barley-corn; then there shall come out of Hell-fire he who has said: There is no god but Allah and who has in his heart goodness weighing a grain of wheat; then there shall come out of Hell-fire he who has said: There is no god but Allah and who has in his heart goodness weighing an atom.

It was related by al-Bukhari (also by Muslim, at-Tirmidhi, and Ibn Majah).


Hadith Qudsi 37:

On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (PBUH) said: Allah said:

I have prepared for My righteous servants what no eye has seen and no ear has heard, not has it occurred to human heart. Thus recite if you wish (1): And no soul knows what joy for them (the inhabitants of Paradise) has been kept hidden (Quran Chapter 32 Verse 17).

(1) The words "Thus recite if you wish" are those of Abu Harayrah.

It was related by al-Bukhari, Muslim, at-Tirmidhi and Ibn Majah.


Hadith Qudsi 38:

On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (PBUH) said:

When Allah created Paradise and Hell-fire, He sent Gabriel to Paradise, saying: Look at it and at what I have prepared therein for its inhabitants. The Prophet (pbuh) said: So he came to it and looked at it and at what Allah had prepared therein for its inhabitants. The Prophet (pbuh) said: So he returned to Him and said: By your glory, no one hears of it without entering it. So He ordered that it be encompassed by forms of hardship, and He said: Return to it and look at what I have prepared therein for its inhabitants. The Prophet (pbuh) said: So he returned to it and found that it was encompassed by forms of hardship (1). Then he returned to Him and said: By Your glory, I fear that no one will enter it. He said: Go to Hell-fire and look at it and what I have prepared therein for its inhabitants, and he fount that it was in layers, one above the other. Then he returned to Him and said: By Your glory, no one who hears of it will enter it. So He ordered that it be encompassed by lusts. Then He said: Return to it. And he returned to it and said: By Your glory, I am frightened that no one will escape from entering it.

(1) The Arabic word used here is "makarih", the literal meaning of which is "things that are disliked". In this context it refers to forms of religious discipline that man usually finds onerous.

It was related by Tirmidhi, who said that it was a good and sound Hadith (also by Abu Dawud and an-Nasa'i).


Hadith Qudsi 39:

On the authority of Abu Sa'id al-Khudri (may Allah be pleased with him), who said that the Messenger of Allah (PBUH) said:

Paradise and Hell-fire disputed together, and Hell-fire said: In me are the mighty and the haughty. Paradise said: In me are the weak and the poor. So Allah judged between them, [saying]: You are Paradise, My mercy; through you I show mercy to those I wish. And you are Hell-fire, My punishment; through you I punish those I wish, and it is incumbent upon Me that each of you shall have its fill.

It was related by Muslim (also by al-Bukhari and at-Tirmidhi).


Hadith Qudsi 40: On the authority of Abu Sa'id al-Khudri (may Allah be pleased with him), who said that the Messenger of Allah (PBUH) said:

Allah will say to the inhabitant of Paradise: O inhabitants of Paradise! They will say: O our Lord, we present ourselves and are at Your pleasure, and goodness rests in Your hands. Then He will say: Are you contented? And they will say: And how should we not be contented, O Lord, when You have given to us that which You have given to no one else of Your creation? Then He will say: Would not like Me to give you something better than that? And they will say: O Lord and what thing is better than that? And He will say: I shall cause My favour to descend upon you and thereafter shall never be displeased with you.

It was related by al-Bukhari (also by Muslim and at-Tirmidhi).

Iahsan By:PirMuhammad Amir Sultan Chishti Qadri Ugalisharif Khushab

Iahsan
By:PirMuhammad Amir Sultan Chishti Qadri Ugalisharif Khushab
The real explanation for Ihsan, is the explanation given by our Prophet Muhammad (Peace Be Upon Him). Before, having a deep look into the Hadeeth that throws great light on the great aspects of the Dheen (religion), we will have a brief explanation of Ihsan.

The lexical meaning of "Ihsan" is help, aid, support etc. But, to understand the Qur'an and Hadeeth, we have to see what the Prophet Muhammad (Peace Be Upon Him) has used to define the same. In the case of Ihsan our Prophet Muhammad (Peace Be Upon Him) has said, " It is to worship Allah as if you see Him, and if you cannot achieve this state then you must remember that He is seeing you" (roughly worded).

So, we can say that Ihsan consists of two parts --

1. to worship Allah as if we see Him
2. to worship with the thought that He is seeing us

Both the parts comprise of Ihsan and the Sufis have termed the first part as "Mushahada" and the second part as "Muraakhaba". The Sufis have also explained that Mushahada is superior to Murakhaba.

The Sufis have also said that this Hadeeth is the basis of Tasawwuf (Sufism). But for this Hadeeth, people would have totally denied the validity of Tasawwuf (Sufism) and the Sufis.

Another important aspect of the Hadeeth is that it clarifies that Ihsan is very much part of Dheen. The sentence "That was Jibreel who came to teach the people their dheen (religion)", teaches us that Sufism is part of the Religion, Islam.

Islam and Iman can be learnt and practiced from the Ulemas who have studied the Qur'an and Sunnah. But the concept of Ihsan can be learnt only from Ulamaye Billah (Scholars of Allah), Arifeens (The known people) and Murshids (the Guides) who have been gifted with the knowledge of the self and the knowledge of their Rabb (Lord).

Here, we give the whole text of the famous Hadeeth known by the names, "Hadeethe Jibreel" and "Hadeethe Ihsan".

Narrated Abu Huraira:

One day while the Prophet was sitting in the company of some people, (The angel) Jibreel came and asked, "What is faith?" Allah's Apostle replied, 'Faith is to believe in Allah, His angels, (the) meeting with Him, His Apostles, and to believe in Resurrection." Then he further asked, "What is Islam?" Allah's Apostle replied, "To worship Allah Alone and none else, to offer prayers perfectly to pay the compulsory charity (Zakat) and to observe fasts during the month of Ramadan." Then he further asked, "What is Ihsan ?" Allah's Apostle replied, "To worship Allah as if you see Him, and if you cannot achieve this state of devotion then you must consider that He is seeing you." Then he further asked, "When will the Hour be established?" Allah's Apostle replied, "The answerer has no better knowledge than the questioner. But I will inform you about its portents.

  1. When a slave (lady) gives birth to her master.
  2. When the shepherds of black camels start boasting and competing with others in the construction of higher buildings. And the Hour is one of five things which nobody knows except Allah.

From the Hadeeth, it is very clear that it is not possible for all the people to attain the state of Mushahadha (worshipping Him as if seeing Him). If it is possible then the word, 'fa inlam' (if you can't or if you are not able to) would not have been put there by the Prophet Muhammad (Peace be upon Him). But being in the thought that He is seeing us is possible for everyone.

Before proceeding with the explanations of Muraakhaba and Mushahadha, I want to make one thing clear. Since the Prophet Muhammad (Peace be Upon Him) has used the word, 'Antha'budallaha' (worship Allah), it does not mean that we should try to be in the state of Ihsan only during our prayers. In fact, it is due to our misleading thought that we have confined the term Ibadath (worship) in Salah (the regular prayers). Are not Sawm (fasting), Zakath (giving compulsory alms) and Hajj(pilgrimage to Mecca) also Ibadath (worship)? Is not living according to the Shariath(laws put forth by the Qur'an and Sunnah) Ibadath? In fact, every act of an Abid(slave) is Ibadath (worship). So, it would be incorrect to say, that the state of Ihsan is possible only during a particular period. The state of Ihsan is possible and is required to be present in the Mumins (believers) all through the day, all the time. The Sufis have said and proved that it is possible to be in the state of Ihsan and some sufis have even told that being in the state of Ihsan is Ibadath.

Allah is seeing all of us and our actions irrespective of our religion, caste or creed and actions. This is very much clear from the Qur'an and no body has any doubt over it. But, being in the thought that He is always seeing us, is something which has to be brought into our lives. If this thought gets into our mind, then the chances of trespassing the Shariath is totally ruled out. Allah is not seeing our body alone but also our thoughts. So, a person who has attained the state of always being in the thought that Allah is seeing him, his actions and thoughts will never go against His Lord's wish and will never forget His Lord.

Now comes the question, From where is Allah seeing us and How is He seeing us? Here comes the concept of Allah's omnipresence. Though everyone accepts that Allah sees us all, most of the people don't accept the theory of omnipresence of Allah. Well, I am not going to debate on that and who are we to debate once Allah has made it clear in the Qur'an that ' huwa ma'akum ayna ma kuntum' (He is with you, wherever you are Qur'an 57:4).

Allah is present everywhere and sees us from everywhere. He sees from the person standing opposite to us, He sees from the person behind us, He sees from the chair we are sitting, He sees from the keyboard we are typing, He sees from the computer monitor, He sees from our hands, legs and what not.....

This experience and spirit will come to us once we understand that the Sifathe Basarath (the characteristic of Seeing) that belongs to Allah is 'Zaathy' (His own) and is present where ever He is Present and He is present everywhere. This understanding will come only through the Faizan (blessing) of a Kamil Shaikh. The Sahabas attained this state through the Faizan of their Shaikh, in reality the only Shaikh, Prophet Muhammad (Peace Be Upon Him).

May Allah, shower His blessings on us to attain this state of Ihsan.


Shariat By:PirMuhammad Amir Sultan Chishti Qadri Ugalisharif Khushab


Shariat
By:PirMuhammad Amir Sultan Chishti Qadri Ugalisharif Khushab

Shariah and Tariqah (Revealed law and Observance) are not two different or opposite things. Without obeying the Shariah (Revealed Law) one cannot approach Allah. Revealed law is the collection of all the commands concerning body and soul, the spirit and heart, all the divine science and the infinite knowledge. A part of Shariah (Revealed law) is called Tariqah. It possesses cognizance so unanimously that it is conclusive and final. So all the actions and performances of the saints have to be judged in accordance with the divine Shariah (Revealed law). If they are perfectly in accordance with the said law then they are true and acceptable, otherwise they are condemnable and unacceptable.

So necessarily the absolute Shariah (revealed law) is a must. It is the centre and the orbit. It is the only standard and in fact a touch stone to test the truth and the falsehood. Shariah means the path and the Shariat-e-Muhammadia means the path followed by the Holy Prophet sall Allahu `alayhi wa sallam, and it is absolutely popular and universal and is not limited to few commands relating to physical existence of body. This is the path which is prayed for five times (in every prayer (Namaz/salat) in its every "rakat" (part of Namaz) saying "(Oh Allah) lead us to the straight path". This path is the path of steadiness and of the uprightness. It is the path of the Holy Prophet Hazrat Muhammad sall Allahu `alayhi wa sallam, We pray Allah to establish us firmly on this path.

Similarly Tariqah is also a path, it does not mean an approach. So if Tariqah would have been a different path from Shariah then it may not help us in approaching Allah and on the other hand it may lead us to Satan. He latter may carry us to the Hell instead of Paradise, because except the Shariah (revealed law) all other paths are false and condemnable according to Holy Quran. There is no crime if we believe that Tariqah is the same path as that of Shariah and that in fact it is a lustrous part of the latter, which can not be separate from it in any case.
One who regards Tariqah (Observance) to be separated from Shariah (Revealed law) then he regards the former to be a separate path or the path of Iblis (Allah forbid it).
Tariqah (Observance) is absolutely the path of Allah and not the path of Iblis. Any individual who performs many austerities and religious exercises and also sacred endeavors cannot attain such rank or status that he can be exempted from the commands and prohibitions of the Shariah and he is not free to behave like a horse let loose from reins or a camel without bridle. Allah reveals in Quran: "No doubt on this straight path meets my Rab (Raiser)" from the beginning of the Ruku (Section) Allah addresses the Holy Prophet sall Allahu `alayhi wa sallam, saying "And that this is my straight path (Shariah) so follow it and accept it do not follow any other paths for they will separate you from the way of Allah." Thus the Holy Quran has clearly stated that Shariah (Revealed law) is the only path of which the final destination is Allah. One who follows it he advances unto Allah. Except this path one that follows any other path will be dragged away from the path of Allah.

Whatever is disclosed in Tariqah (Observance) it is the grace of obeying the Shariah. Otherwise without following the Shariah also great disclosures were made to people like hermits and jog’s (ascetics/yoga devotees) and Sannyasis (Brahmins of fourth order/religious mendicants). But all these disclosures lead them to Hell and they deserve the painful torment.

On the other hand Sufi (Muslim abstemious devotee) who controls his wishes and desires according to the Shariah (Revealed Law) and is never swept away by self-desires nor falls prey to the lust of life and lasciviousness, he never disregards the Shariah.

Remember that Shariah is food and Tariqah is energy. If one stops to consume food then he is bound to suffer the loss of energy. The Shariah is like a mirror and Tariqah is the power of sight. If one damages his power of sight by destroying his eyes then he loses his power of sight. Any contradiction to this belief may not be acceptable by common sense. If the compliance of Shariah would not have been compulsory or if it could have been neglected or set aside optionally then the Syed of Worlds Holy Prophet sall Allahu `alayhi wa sallam, and Hazrat Ali (Radi Allahu `anhu) (Allah's favours be bestowed on his face) would have regarded to be right to leave or discard Shariah.

Absolutely not. Appearance to the contrary as the degree of nearness to Allah increases the reins of Shariah are held more tightly. The good deeds of the righteous people happen to be greater in number than the common people. The people who enjoy supreme and exalted ranks in the presence of Allah are bound to perform many good deeds. The Holy Prophet sall Allahu `alayhi wa sallam, used to offer voluntary prayers (Nafil Namaz) for the whole night and used to be sorry and always shed tears in the interest of welfare of Muslims Ummah. The daily five time prayers Namaz) was obligatory for the Holy Prophet sall Allahu `alayhi wa sallam, like any other but in addition to those prayer the pre-dawn prayer (Tahajjud) was also made obligatory for his whereas this prayer is only a Sunnat (Tradition of Prophet) for the Ummat.

When Syed of the Taifa (party) Hazrat Junaid Baghdadi Radi Allahu `anhu, was asked about some people who were proud of the fact that by following command of Shariah they had become "Joined" (Wasil) and they did not need Shariah any more, then he replied "They are telling the truth they have become Wasil (Joined) but unto What? unto Hell."

He added:
"The thieves and adulterers are better than the people of such faith. If I live for a thousand years I shall neither reduce any obligation and Wajibats (expedients) nor shall I without any excuse of Shariah reduce the number of Nawafil (supplementary prayers) and Musta-habat (preferable religious acts) which I have fixed for myself. So, for the people all other ways except the way of the Holy Prophet sall Allahu `alayhi wa sallam, are closed.

One who does not follow the way of the Holy Prophet sall Allahu `alayhi wa sallam, then he can never reach his destination.

It should be borne in mind that the disrespect or contempt of Shariah tantamount to infidelity. Those who reproach and use abusive language against the scholars of the religion then they are bound to be disgraced and humiliated in Hereafter. Those who go out of the circle (Jurisdiction) of Shariah they actually commit disobedience of Allah.

On the other hand a Sufi (abstemious Muslim devotee) is in fact righteous and truthful in his action therefore an upright Sunni Muslim who follows the true faith following the commands of Allah and His Holy Prophet sall Allahu `alayhi wa sallam, always believe that the scholars of the manifest. Shariah are the heirs of the Last of the Holy Prophet sall Allahu `alayhi wa sallam, and that they are the flag bearers of the troops of religion and are guardians and custodians of the Science of Shariah.
So they regard that paying respect to the scholars is in fact like honoring the Holy Prophet sall Allahu `alayhi wa sallam, which is the real orbit of religion. So those who behave humbly and respectfully with the upright righteous and people fond of Allah are in the refuge of Allah and they are Knowers of Allah. Those who regard the scholars of religion to be eminent and superior to themselves and to be free from the worldly vices if by chance they find something in the scholars which is repugnant to Shariah then they should broad mindedly over look such errors and leave them to Allah so that He sets them right. It is the only way open to the true followers of Sunni faith in the aforesaid circumstances.

Oh Allah Guide all of us and make us steadfast and firm in our faith and make us to part from this world being the perfect followers of the truthful articles of faith. Amen oh the Merciful of the Merciful.

Oh Allah all praise is for you and unto you we look for help and there is no power nor any force except you, you are Allah the exalted and the greatest. Let greetings of Allah be unto His friend Hazrat Mustafa sall Allahu `alayhi wa sallam, and unto his pious members of household and unto his purified companions collectively.

Marifat By:PirMuhammad Amir Sultan Chishti Qadri Ugalisharif Khushab


Marifat
By:PirMuhammad Amir Sultan Chishti Qadri Ugalisharif Khushab

Allah Rabbul Alamin is One & Only, supreme. He has no partner, He is the creator, protector, saver of skies and earth. He has created the Noor -e- Muhammadi from his own Holly Noor (Splendor) and created the whole creation with that Noor -e- Muhammadi.

Allah Rabbul Alamin has created man as the Ashraful Maklukat (Best of creation). Directed man to have faith on:

1. Allah (including his all power and virtues),
2. Ferishtas (Angels) of Allah,
3. Prophets & Rasuls sent by Allah,
4. Heavenly / Divine Books,
5. Takdir (Fate/Luck),
6. Kiamat (Day of Complete Destruction of the Universe),
7. Resurrection, Day of Last Judgement.

To establish this belief firmly in mind is the main subject matter of Islam. Allah Rabbul Alamin has nominated Islam as the religion for the whole mankind and descended the Holy Quran as the Rules Regulation of Islam. Allah has declared the superiority of the religion Islam over all other religions.

1. Allah is Lord of the Universe, He is most powerful, most learned, ever-living, everlasting, and most intelligent. His presence is everywhere in the universe, He sees and listens to everything, He is the supreme of the universe. When He decides to create something, He just utter (be created) and that is created. (Bakara-117).

2. There is no one to be worshipped except Allah. He is very kind, very merciful, subsistence giver, free from want, and He is glorified. Power and virtues of Allah is beyond imagination/discussion of human. (Lukmaan27).

3. Ferishtas (Malaika/Angels) are His obedient (Fatir 11). The Number of Ferishtas (Malaika/Angels) is unlimited and number is known to Allah only. Amongst the main Ferishtas Zibrail(A) Mikail(A), Azrail(A) and Israfil (A) are remarkable.

4. Allah has created man from the soil and they will be buried in this soil and they will be reawaken/resurrected from this soil. Jinn (supernatural being) and Insan (human) have been created only for Ibadat (prayer).

5. Whenever mankind has forgotten Allah and guided in a wrong direction, then Allah has sent Prophets and Rasuls to them. For the mankind of the last era Allah sent Prophet Muhammad (Peace be upon him) as the Last Prophet and as the blessings to the universe. He is the leader of all Prophets / Nabis / Rasuls. He is the best and highest learned man of the whole mankind. He is established on correct path and guide of correct path. He who follow the Prophet Muhammad (Peace be upon him) it is as if he has followed Allah.
6. Allah has descended the Holy Quran on the Prophet Muhammad (Peace be upon him) as the guidelines/regulation for the whole mankind for leading life (from birth to death). It is the duty of everyone to put complete faith on the regulation given in the Holy Quran about leading life and lead the life accordingly.

7. After accepting faith, it is the duty of everyone to practice the religion. Faith and practice are co-related. Leaving one, another is valueless. Kalema (Belief) is the key to heaven and practice of religion is the teeth of the key. (Al Hadis)

8. For Imandars (Believers) praying regularly and leading life as per rules & regulation of Shariat (Islam) is mandatory. Praying to Allah in the decided way (by Allah), to express humbleness to Allah, to follow the orders of Allah and to be obedient to Allah is named as Ibadat.

In rules & regulation of Islamic Shariat the main duty is to:

A. Offer Salat (prayer) regularly,
B. Perform Fasting,
C. Give Jakat (sacrifice wealth to poors as per regulation),
D. Perform Hajj -e- Baitullah (Kaba).

Besides this Obedience and dutifulness to parents, donate/sacrifice wealth, mutual transaction, perform social duties etc. Everybody should know the rules and regulation of Islam. As such they should learn knowledge about Islam, which has been made Farz (compulsory). Allah Rabbul Alamin has mentioned clearly in the Holy Quran in this regard. It is mentioned, only the intellectual people accept the advice. In it (Quran) there is advice for the people having power of understanding. In it (Quran) definitely there is example for the wise society.

ILM (KNOWLEDGE)
All the Ilm (Knowledge) has been classified in four category:

1. Ilm-e- Shariat (Rules and Regulation of Islam)
2. Ilm -e Marifat
3. Hidden Ilm- (Ilm-e-Baten and Tarikat)
4. Totally hidden Ilm ( Hakikat)

The Holy Quran is the totality of all these Ilm. The Prophet Muhammad (Peace be upon him) has said, Shariat is like a tree, whose branches are Tarikat, Marifat are its leaves and Hakikat is its fruit. (Al Hadis).

AKHLAKEY BATENI (SPRIRITUAL CHARACTER)

The main key to acquire Spiritual Character is to be free from the hidden or internal qualities of Sinfulness / Bad Habits / Tendency to evil act.

1. Internal bad qualities influence man to be involved in sin. These bad qualities are:

A. Pride
B. Self-conceit
C. Misery
D. Cheating
E. Jealousy
F. Anger
G. Suppression/ Oppression
H. Desire for enjoyment /oppression,
I. Desire to gain wealth and fame.

2. For the emancipation on the Day of Judgment the following ten (10) good qualities are essentially required to be acquired by everyone.

A. Be ashamed of Sinful work (Tawba )
B. Have patience in sufferings/misfortune (Sabar)
C. Remain pleased with the wish /order of Allah ( Reja)
D. Be grateful to the blessings of Allah (Shukur)
E. Be afraid of Allah ( Khauf)
F. Remain hopeful for the blessings of Allah (Rwaja)
G. Practice austerities and self-restraint (Johod)
H. Perform prayer to Allah sincerely and whole heartedly (Ekhlas)
I. Well behave with all the creature of Allah (Good Behave)
J. Have Love & Respect for Allah (Hobbey Fillah)

3. The qualities of the great people have been mentioned in Sura Bakara -Ayat 177. To acquire Spiritual Character a man must have the qualities mentioned above.