Naqshbandi (Persian: نقشبندی‎‎, Arabic: نقشبندي‎‎ naqshbandī;) also written Naqshibandi, an-Naqshbandiyyah, Nakşibendi, or Naksibendi) is a major Sunni spiritual order of Sufism. It traces its spiritual lineage to the Islamic prophet Muhammad, through Abu Bakr, the first Caliph and Muhammad's companion. Some Naqshbandi masters trace their lineage through Ali,^[1] His son-in-law and the fourth Caliph, in keeping with most other Sufis.^[2][3]
 

Contents

• 1 Spiritual lineage criteria
• 2 Spreading of the order
  • 2.1 India
  • 2.2 Syria and Palestine
  • 2.3 Azerbaijan and Daghestan, Russia
  • 2.4 Egypt
  • 2.5 China
• 3 Prominent sheikhs
  • 3.1 Baha-ud-Din Naqshband Bukhari
  • 3.2 Ahmad Sirhindi
• 4 Practices
  • 4.1 Criteria of a sheikh
  • 4.2 11 principal teachings
  • 4.3 Types of concentration
    • 4.3.1 Muraqaba
    • 4.3.2 Tawajjuh
  • 4.4 Subtle substances
• 5 See also
• 6 Notes
• 7 References

Spiritual lineage criteria[edit]

In Sufism, as in any serious Islamic discipline such as jurisprudence (fiqh), Quranic recital (tajwid), and hadith, a disciple must have a master or sheikh from whom to take the knowledge, one who has himself taken it from a master, and so on, in a continuous chain of masters back to Muhammad. According to Carl W. Ernst:^[4]

Within the Sufi tradition, the formation of the orders did not immediately produce lineages of master and disciple. There are few examples before the eleventh century of complete lineages going back to the Prophet Muhammad. Yet the symbolic importance of these lineages was immense: they provided a channel to divine authority through master-disciple chains. It was through such chains of masters and disciples that spiritual power and blessings were transmitted to both general and special devotees.

This means that a Sufi master has met and taken the way from a master, and that during his lifetime he has explicitly and verifiably invested the disciple—whether in writing or in front of a number of witnesses—as a fully authorized master (murshid ma’dhun) of the spiritual path to succeeding generations of disciples.
Such spiritual transmission from an unbroken line of masters is one criterion that distinguishes a true or ‘connected’ Sufi path (tariqa muttasila), from an inauthentic or "dissevered" path, (tariqa munqati‘a). The leader of a dissevered path may claim to be a Sufi master on the basis of an authorization given by a master in private or other unverifiable circumstance, or by a figure already passed from this world, such as one of the righteous person or Muhammad, or in a dream, or so on. These practices only “warm the heart” (yusta’nasu biha) but none meets Sufism’s condition that a Sufi master must have a clear authorization connecting him with Muhammad, one that is verified by others than himself. Without such publicly verifiable authorizations, the Sufi path would be compromised by the whims of the people.
The chain of spiritual transmission is not tied to a country, family or political appointment, but is a direct heart to heart transmission, at or after the time of death or burial. It is also considered that the appointed sheikhs will be in some communication with past sheikhs. All are joined by their common spiritual allegiance to the master of spiritual lineages, Muhammad.

Spreading of the order[edit]

Part of a series on Islam Sufism and Tariqat
Ideas Abdal Al-Insān al-Kāmil Baqaa Dervish Dhawq Fakir Fanaa Haal Haqiqa Ihsan Irfan Ishq Keramat Kashf Lataif Manzil Marifa Nafs Nūr Qalandar Qutb Silsila Sufi cosmology Sufi metaphysics Sufi philosophy Sufi poetry Sufi psychology Salik Tazkiah Wali Yaqeen
Practices Anasheed Dhikr Haḍra Muraqaba Qawwali Sama Whirling Ziyarat
Sufi orders Akbari Alevi Alians Ashrafia Azeemia Ba 'Alawi Bayrami Bektashi Burhaniyya Chishti Galibi Gulshani Haqqani Anjuman Hurufi Idrisi Issawiyya Jelveti Jerrahi Khalidi İskenderpaşa İsmailağa Khalwati Kubrawi Madari Malamati Mevlevi Mouridi Noorbakshia Naqshbandi Naqshbandi Haqqani Nasuhi Ni'matullāhī Nuqtavi Qadiri Qalandari Rifa'i Safavi Sarwari Qadiri Shadhili Shattari Suhrawardi Sunbuli Sülaymaniyya Tijani Ussaki Uwaisi Zahedi Zikris
List of sufis Notable early Notable modern Singers
Topics in Sufism Tawhid Sharia Tariqa Haqiqa Marifa Art History Music Shrines Texts
Portal
v t e

The Naqshbandi order owes many insights to Yusuf Hamdani and Abdul Khaliq Gajadwani in the 12th century, the latter of whom is regarded as the organizer of the practices and is responsible for placing stress upon the purely silent invocation.^[5] It was later associated with Baha-ud-Din Naqshband Bukhari in the 14th century, hence the name of the order. The name can be interpreted as "engraver (of the heart)", "pattern maker", "reformer of patterns", "image maker", or "related to the image maker". The way is sometimes referred to as "the sublime sufi path" and "the way of the golden chain."
The path's name has changed over the years. Referring to Abu Bakr as-Siddiq, it was originally called "as-Siddiqiyya"; between the time of Bayazid al-Bistami and Abdul Khaliq al-Ghujdawani "at-Tayfuriyya"; from the time of 'Abdul Khaliq al-Ghujdawani to Shah Naqshband the "Khwajagan" or "Hodja"; from the time of Shah Naqshband and on "an-Naqshbandiyya".
Afterwards, a branch or sub-order name was added. From 'Ubeydullah Ahrar to Imam Rabbani, the way was called "Naqshbandiyya-Ahrariyya"; from Imam Rabbani to Shamsuddin Mazhar "Naqshbandiyya-Mujaddadiyya"; from Shamsuddin Mazhar to Mawlana Khalid al-Baghdadi "Naqshbandiyya-Mazhariyya"; from Mawlana Khalid onwards "Naqshbandiyya-Khalidiyya" and so on.^[6]
The way or school connected to the late Shaykh Sultan ul-Awliya Moulana Sheikh Nazim, who lived in Northern Cyprus, is undoubtedly the most active of all Naqshbandi orders with followers in almost every corner of the World. It is referred to as the "Naqshbandi-Haqqani" way. According to some estimates there were over sixty million disciples, and centres in almost every country of the world. It also had the largest internet presence. There were disciples in almost all of Europe including the United Kingdom, Germany, and France, and in the United States of America, the Middle East, Africa, India, China, Japan, Australia, New Zealand, Latin America, etc. It was most active in Indonesia, Malaysia, Sri Lanka, Pakistan and Brunei. The Sultan of Brunei and the Prince of Malaysia, Raja Ashman Shah were disciples of this order.

India[edit]

Aurangzeb was a member of the Naqshbandi Sufi order.

The Naqshbandiyya order became an influential factor in Indo-Muslim life and for two centuries it was the principal spiritual order in India. Baqi Billah Berang (No. 24 in the Naqshbandi-Haqqani Golden Chain) is credited for bringing the order to India during the end of the 16th century. He was born in Kabul and brought up and educated in Kabul and Samarqand, where he came in contact with the Naqshbandiyya order through Hazrat Khawaja Amkangi. When he came to India, he tried to spread his knowledge about the order, but died three years later.^[7]
Among his disciples were Sheikh Ahmad Sirhindi (No. 25 in the Naqshbandi-Haqqani Golden Chain) and Sheikh Abdul Haq of Delhi. After his death, his student, Sheikh Ahmad primarily took over. Sheikh Ahmad was born in 1561 and his father Makhdum Abdul Ahad was from a high Sufi order. He completed his religious and secular studies at the age of 17. Later he became known as Mujaddad-i-Alf-i-Thani. It was through him that the order gained popularity within a short period of time.^[7]
Sheikh Ahmad broke away from earlier mystic traditions and propounded his theory of the unity of the phenomenal world. In particular, he spoke out against innovations introduced by Sufis. For instance, he opposed Emperor Akbar's views on Hindu and Muslim marriages. He stated, "Muslims should follow their religion, and non-Muslims their ways, as the Qur'an enjoins 'for you yours and for me my religion'". Also he did not believe in keeping the state and ruler separate and worked hard to change the outlook of the ruling class. After his death, his work was continued by his sons and descendants.^[8]
In the 18th century Shah Wali Allah played an important role in the religious sciences, particularly the hadith and translated the Qur'an into Persian. He also looked at a fresh interpretation of Islamic teachings in the light of the new issues. Furthermore, he played a significant role in the political developments of the period.
During the 19th century two Naqshbandiyya saints made significant contributions to the chain (silsila) by restating some of its basic ideological postures

Syria and Palestine[edit]

The Naqshbandiyya was introduced into Syria at the end of the 17th century by Murad Ali al-Bukhari, who was initiated in India. Later, he established himself in Damascus, but traveled throughout Arabia. His branch became known as the Muradiyya. After his death in 1720, his descendents formed the Muradi family of scholars and sheikhs who continued to head the Muradiyya. In 1820 and onward, Khalid Shahrazuri rose as the prominent Naqshbandi leader in the Ottoman world. After the death of Khalid in 1827, his order became known as the Khalidiyya, which continued to spread for at least two decades. In Syria and Lebanon, the leaders of every active Naqshbandiyya group acknowledged its spiritual lineage, which had retained the original Naqshbandiyya way. Later a strife between Khalid's khalifas led to disruption of the order, causing it to divide.^[9]
When political leader Musa Bukhar died in 1973, the pre-Mujaddidi line of the Naqshbandiyya in Greater Syria came to an end. One of the only branches to have survived till recently is the one based in the khanqah al-Uzbakiyya in Jerusalem. The number of its members had increased at the end of the 19th century. The Farmadiyya branch, which practices silent and vocal invocation, is still present in Lebanon and is named after Ali-Farmadi.^[9]
We shall speak about the Great Grandsheikh Abdullah Fa'izi ad-Daghestani (d. 1973), and quote a small passage from his Biography written by Sheikh Hisham Kabbani:

“

Sheikh Abdullah moved to Homs, where he visited the mosque and tomb of the Companion of the Prophet , Khalid ibn al-Walid. He stayed briefly in Homs. He moved to Damascus, in the Midan District, near the tomb of Sa`d ad-Din Jibawi, a saint from the family of the Prophet . There he established the first zawiya for the branch of the Naqshbandi Order which had gone to Daghestan. With him the Golden Chain of the Naqshbandi Order which had gone from Damascus to India, Baghdad, and Daghestan, now returned to Damascus. His two daughters were married, Rabiha had four children, three girls and one boy. Madiha was married to Shaykh Tawfiq al-Hibri, one of the great Islamic scholars of Lebanon. Soon people began to crowd into his zawiya. They arrived there from all over the city: Sufis, government people, businessmen, and common people. Murids were coming every day to sit at the door of his khanqah. Daily they served food to hundreds, many of whom also slept there. Then he received a spiritual order to move to the Mountain of Qasyun. It is the highest point in Damascus, from whose vantage the entire city can be viewed. With the help of his two senior murids, Shaykh Muhammad Nazim `Adil and Shaykh Husayn `Ali, he built a house. This house and the mosque next to it still stand, and the mosque is the site of his maqam (tomb). He saw in a vision, while he was building the mosque, that the Prophet, with Shah Naqshband and Sayyidina Ahmad al-Faruqi, came and put posts to mark the shape and location of the walls of the mosque. As soon as the vision ended, the markers were visible, and everyone present saw them. At that mosque, over the years, hundreds of thousands of visitors were received: for healing, for prayers, for training, for all kinds of external and internal knowledge.

”

It was in Damascus, Syria, that Grandsheikh Abdullah Fa'izi ad-Daghestani, preached from, and also died. His blessed tomb is to be found in Damascus. It is estimated that a massive crowd of about 400,000 people attended his funeral ( see Sheikh Hisham Kabbani's book on the Forty Grandsheikhs of the Naqshbandi Sufi path ). Lately the Naqshbandi Haqqani Sufi Order was led by his successor Nazim Al-Haqqani and might still be very active in Syria.

Azerbaijan and Daghestan, Russia[edit]

Naqshbandi silsilah beginning from Muhammad is passed in chain till Ismail Kurdumeri (who is No. 31 in the Naqshbandi-Haqqani Golden Chain). After Ismail Kurdumeri the chain has split in two as he had two Ma'zuns, i.e. Muhammad Salih Shirwani (No. 32) and Khas Muhammad Shirwani. From Khas Muhammad Shirwani the chain goes to Muhammad Yaraghi ad-Daghestani (in Daghestan), and from him to Jamaluddin al-Ghumuqi ad-Daghestani, who had three Ma'zuns, i.e. Mamadibir ar-Rochi ad-Daghestani, Imam Shamil ad-Daghestani (both had no Ma'zun), and `Abdurrahman Abu Ahmad as-Sughuri ad-Daghestani.<sup>[citation needed]</sup> According to Shuaib Afandi Bagini ad-Daghestani, `Abdurrahman as-Sughuri had two ma'zuns, i.e. Muhammad Haji `Obodi ad-Daghestani and Ilyas Tsudakhari ad-Daghestani (d. 1312 AH). Both had no ma'zuns, and thus the split chain coming from Khas Muhammad Shirwani has ended here.^{[citation needed]} However, there were and still are many people including Sharafuddin ad-Daghestani, Abdullah Fa'iz ad-Daghestani and others claiming that they somehow received Naqshbandi permission in their dream, or by special spiritual experience (rawhani) etc.^{[citation needed]} All these claims and questionable permissions are not recognized and rejected in Daghestan, as permission cannot be given by individuals who themselves had no permission, in dreams or by rawhani or without witnesses.^[10] There are strict requirements as to who gives the permission, how it is given and received. The chain from Muhammad Salih Shirwani (No32) on the other hand, is continuous and goes all the way to Mahmud Afandi, Hasan Hilmi Afandi and the rest of the Daghestani Ma'zuns.^[11]

A Khanaqah (prayer house) of Naqshbandi in Saqqez's bazaar- Iran.

Egypt[edit]

During the middle of the 19th century Egypt was inhabited and controlled by Naqshbandis. A major Naqshbandi khanqah was constructed in 1851 by Abbas I, who did this as a favor to Naqshbandi sheikh Ahmad Ashiq. Ahmad Ashiq headed the order till his death in 1883. Ahmad Ashiq's was a practicer of the Diya'iyya branch of the Khalidiyya. In 1876 sheikh Juda Ibrahim amended the original Diya’iyya, which became known as al-Judiyya, and gained a following in al-Sharqiyya province in the eastern Nile Delta.^[9]
During the last two decades of the 19th century two other versions of Naqshbandiyya spread in Egypt. One of these was introduced by a Sudanese, alSharif Isma'il al-Sinnari. Al-Sinnari had been initiated into the Khalidiyya and Mujaddidiyya by various sheikhs during his time in Mecca and Medina. Initially, he tried to obtain a following in Cairo but was not able to, therefore he resorted going to Sudan. It is from there that the order spread into Upper Egypt from 1870 onward under Musa Mu’awwad, who was al-Sinnari's successor. Muhaamad al-Laythi, son of al-Sinnari, was the successor after Mu’awwad's death.^[9]
The Judiyya and the Khalidiyya branches spread in the last decades of the 19th century and continued to grow and are still active today. Khalidiyya of Muhammad Amin al-Kurdi is headed by his son Najm a-Din. The Judiyya split into three main branches:one led by the founder's son Isa, another led by Iliwa Atiyya in Cairo, and another led by Judah Muhammad Abu’l-Yazid al-Hahdi in Tanta.^[9]
Unfortunately, none of the early orders survived far into the 20th century. The longest living group of khanqah based Naqshbandis lived in the khanqah of sheikh Ahmad Ashiq, which closed in 1954. This is when all the khanqahs in Egypt were closed and the awqaf supporting these establishments were taken over by the Ministry of Awqaf. The buildings were either assigned a different function or demolished as part of urban renovation programs.^[9]

China[edit]

Ma Laichi's mausoleum (Hua Si Gongbei) in Linxia City, is the earliest and most important Naqshbandi monument in China.

Ma Laichi brought the Naqshbandi (نقشبندية) 納克什班迪 order to China, creating the Khufiyya (خفيه) 虎夫耶 Hua Si Sufi 华寺; ("Multicolored Mosque") menhuan. Ma Mingxin, also brought the Naqshbandi order, creating the Jahriyya (جهرية) 哲赫林耶 menhuan. These two menhuan were rivals, and fought against each other which led to the 1781 Jahriyya Rebellion, Dungan revolt, and Dungan Revolt (1895).^[12]
Some Chinese Muslim Generals of the Ma Clique belonged to Naqshbandi Sufi menhuan including Ma Zhan'ao and Ma Anliang of the Khufiyya Naqshbandi menhuan. Ma Shaowu, and Ma Yuanzhang were other prominent leaders from the Jahriyya Naqshbandi menhuan.
Many disciples of the Naqshbandi Haqqani Sufi Order remain in China today.^{[citation needed]}

Prominent sheikhs[edit]

Baha-ud-Din Naqshband Bukhari[edit]

Baha-ud-Din Naqshband Bukhari (1318 – 1389) was the founder of the Sufi Naqshbandi Order. He was born in the village of Qasr-i-Hinduvan near Bukhara. He uplifted the hearts of humanity causing them to soar in the sky of spirituality. He made kings to stand at his door. He spread his guidance from North to South and from East to West. He left no one without heavenly support—even the wild animals in jungles. He is the greatest Ghawth, Arch-intercessor, the Sultan of Saints, the Necklace of all the spiritual Pearls that were bestowed on this world by the Divine Presence. By the light of his guidance Allah caused the good to be the best and transformed evil into goodness.^[13]

Ahmad Sirhindi[edit]

Shaykh Ahmad al-Farūqī al-Sirhindī (1564–1624) was considered a Mujaddid and a leading Naqshbandi Sheikh from India. He was from an ashraf family claiming descent from caliph Umar, he received most of his early education from his father, Shaykh 'Abd al-Ahad and memorised the Qur'an. He was trained in all Sufi orders by the age of 17 and was given permission to initiate and train followers in the Naqshbandi Order.

Practices[edit]

Criteria of a sheikh[edit]

The Golden Chain of the Sufi Naqshbandi Order, containing the names of the 40 respected Sufi Grand Masters of the Order.

The following would always apply to genuine Sufi Naqshbandi teachers or sheikhs:

• They comply with the law.
• They must be knowers. There can be no Sufism without knowledge.
• Spiritual allegiance is openly and regularly given to the leader of the order, not the local teacher or sheikh.
• They accept interaction with other disciples of the order.
• They do not accept personal certification of dead persons, or in dreams, or through special spiritual experience (rawhani). There are exceptions to this rule according to the uwaisi concept of transmission where someone who lived before can train and transmit knowledge to someone who came later.
• They only accept written personal certification in the presence of witnesses.^{[citation needed]}

11 principal teachings[edit]

Known as the Eleven Naqshbandi principles, the first eight were formulated by Abdul Khaliq Gajadwani, and the last three were added by Baha-ud-Din Naqshband Bukhari.^[5]

• Remembrance (Yad kard - Persian: یاد کرد): Always orally and mentally repeating the dhikr.
• Restraint (Baz gasht - Persian: بازگشت ): Engaging in the heart repetition of the al-kalimat at-tayyiba phrase - "La-ilaha il-allah muhammadur rasul-allah".
• Watchfulness (Nigah dasht - Persian: نگاه داشت): Being conscientious over wandering thoughts while repeating Al-kalimat at-tayyiba.
• Recollection (Yad dasht - Persian: ياد داشت): Concentration upon the Divine presence in a condition of dhawq, foretaste, intuitive anticipation or perceptiveness, not using external aids.
• Awareness while breathing (Hosh dar dam - Persian: هوش در دم): Controlling one's breathing by not exhaling or inhaling in the forgetfulness of the Divine.
• Journeying in one's homeland (Safar dar watan): An internal journey that moves the person from having blameworthy to praiseworthy properties. This is also referred to as the vision or revelation of the hidden side of the shahada.
• Watching one's step (Nazar bar qadam): Do not be distracted from purpose of the ultimate journey.
• Solitude in a crowd (Khalwat dar anjuman): Although journey is outwardly in this world, it is inwardly with God.
• Temporal pause (Wuquf-I zamani): Keeping account of how one spends his or her time. If time is spent rightfully give thanks and time is spent incorrectly ask for forgiveness.
• Numerical pause (Wuquf-I adadi): Checking that the dhikr has been repeated in odd numbers.
• Heart pause (Wuquf-I qalbi): Forming a mental picture of one's heart with the name of God engraved to emphasize that the heart has no consciousness or goal other than God.

Types of concentration[edit]

Muraqaba[edit]

Muraqaba is known as spiritual communion. In this practice one tries to unveil the mystery of life by losing oneself in it. One imagines his heartbeats calling out the name of the almighty. It is highly believed that it is true that our heart calls out for Allah with every beat. But it's our hearts which are draped by sins and so the heartbeat is heard as dhak dhak and not Allah Allah. Muraqaba is done by sitting in a lonely place with eyes closed and maintaining a calm position. Imagining your exterior eyes closed, and interior eyes opened. ( zahiri aankhen band krke batini aankhain kholiye) And imagine your heart calling out for Allah, try to hear the word 'Allah' in each and every heartbeat.

Tawajjuh[edit]

Tawajjuh is derived from wajh (face) and means confrontation. It is used in relation to the act of facing the point of adoration during ritual prayer. Knowing the direction of adoration is incumbent on the Sufi master who is the gateway to God. To the uninformed the sheikh is often made the point of adoration. The goal is that the worshipper cleanses his clouded heart so that it is pure enough that God may be reflected in it.^[5]

Subtle substances[edit]

The seven substances of ‘Ala al-Dawla were used by the Kubrawi school of Sufism, while others used six known as the Lataif-e-sitta, to aid in meditation and invocation. They were linked to a part of the body, a prophet, and a color. The Naqshbandi school linked them to the following subtle energy centers of the body. The qalb (heart) is located two fingers below the left breast and its color is red. The ruh (spirit) is located two fingers below the right breast and its color is white. The nafs (soul) is beneath the navel and its color is yellow. The sirr (conscience) is at the center of the breast with the color green. The khafi (mystery) is above the eyebrow with the color blue. The akhfa (arcanum) is at the top of the brain and its color is black.^[14]
According to Shaikh Ahmed Sirhindi, humans are made of ten Lata'if or components of creation. Five of them pertain to Alam-e-Amr (the divine world) and the remaining five pertain to Alam-e-Khalq (Created world). The five lata'if of Alam-e-Amr are Qalb, Ruh, Sirr, Khafi and Akhfa. The five lata'if of Alam-e-Khalq are Nafs, Soil (solid), Water (liquid), Air (gas) and Fire (energy).^[15] The last four (corresponding to earth, water, air and fire) are collectively called lataif qalbia, referring to the physical human body (qalib), also referred to as Sultan al-Azkar in many sufi orders.^[15]
Some Naqshbandis correlate them as follows:

Name	Place	Light	Effective against	Prophet
Qalb	Two fingers below the left breast	Yellow	Lust (Sexual and other desires)	Prophet Adam
Ruh	Two fingers below the right breast	Red	Anger	Prophet Nuh and Ibrahim
Sirr	Two fingers beside left breast towards center	White	Greed	Prophet Musa
Khafi	Two fingers beside right breast towards center	Black	Jealousy and scrimping	Prophet Isa
Akhfa	Exactly between breasts at the center of chest	Green	Arrogance and proudness	Prophet Muhammad
Nafs	Forehead-Below the starting of hair	Colorless
Qalibi	Center of top of head

 

 

 

 

 

 

Tags

Aqidah / Beliefs / Creed Arabic Books Biddati / Barelvi Children's Corner Dawah / Tabligh Discourses (Mawaiz / Khutbaat) End of Times / Qurbe Qayamat english books Fatawa Books / Verdicts Fiqh / Islamic Laws Ghair Muqallid / Salafi / Ahlehadith Hadith / Sunnah Hadith Books / Commentaries Hafiz Abu Bakr Haidari HAJJ HANAFI FIQH Interfaith / Comparative Religion Islamic Finance Islamic History ISLAMIC MEDICINE Islamic Poetry Islamic Reform / Islahi Islamic Studies Islam in General Misconceptions / Difa -e- Akabir Moulana Anas Younus Muhammad Is’haq Multani MUHARRAM/QARBALA Nasheed New Bayanat New Islamic Audio New Islamic Bayanat New Urdu Bayanat Prayers (Duas) / Durood Qadiyani / Ahmadi / Mirzai Quran / Quranic Studies Quran Tafsir RAMADHAN Salah / Namaz Seerah - Akabireen (RA) Seerah - Sahaba (RA) Seerat e Rasool [Sallallahu Alaihi Wasallam] Shaykh Ahmad Ali Shaykh Ashiq Ilahi Madni (r.a) SHAYKH ASHRAF ALI THANVI (R.A) Shaykh Fazlur Rahman A’zmi Shaykh Ibn -e- Kathir (r.a) Shaykh Ibn Qayyim Al-Jawziyyah (r.a) Shaykh Imam Muhammad Ghazali (r.a) Shaykh Mufti Abdur Rauf Sakharvi Shaykh Mufti Afzal Hoosen Elias Shaykh Mufti Muhammad Shafi (r.a) Shaykh Mufti Muhammad Taqi Usmani Shaykh Mufti Rafi Usmani Shaykh Mufti Shoaibullah Khan Miftahi Shaykh Muhammad Ilyas Ghumman Shaykh Muhammad Manzoor Nomani (r.a) Shaykh Muhammad Saleem Dhorat Shaykh Muhammad Yusuf Ludhyanvi (r.a) Shaykh Muhammad Zakariyya Kandhelvi (r.a) Shaykh Sarfraz Khan Safdar (r.a) Shaykh Shah Hakeem Akhtar Shaykh Sufi Muhammad Iqbal (r.a) Shaykh Syed Abul Hasan Ali Nadvi (r.a) Shaykh Syed Sulaiman Nadvi (r.a) Shaykh Zulfiqar Ahmad Naqshbandi Shiaism Tasawwuf / Sufism / Spirituality The Misguided / Deviated Sects UMRAH URDU AUDIO BOOKS Urdu Books Urdu Nasheed Urdu Speeches/ Bayans - MP3 Women in Islam 

 

Tasawwuf References :-

Al-Haqq.net (Shaykh Muhammad Ninowy) – http://alhaqq.net/AlHaqq/
2.Al-Ma`rifat (Qadaria Rashidia, Islamabad) – www.al-marifat.org
3.Al Naqshbandia (ramo curdo-libanese) – http://www.naqshbandia.com
4.An-Noor (Thanwi Ashrafi) – http://annoor.wordpress.com/
5.Ashrafiyah – http://www.ashrafiya.com/
6.Ashrafiya (vecchio) – http://ashrafiya.blogspot.com/
7.At-Talib – http://attalib.blogspot.com/
8.At-Tazkirah – http://truelife200vi.wordpress.com/
9.Audible Wisdom (Mufti Hussain Kamani)http://www.audiblewisdom.org/
10.Beauty of Islam – www.beautyofislam.org – www.mujaddidi.org
11.Blog Khanqah Imdadia Ashrafia (Hazrat Maulana Shah Hakeem Muhammad Akhtar)- http://blog.khanqah.org/
12.Contemplating Chishti – http://alchishti.wordpress.com/
13.Dar al-Mahmood (Tasawwuf by Mufti Ebrahim Desai) – http://www.daralmahmood.org/
14.Dar al-Masnavi (su Jalal ad-Din Rumi) – http://www.dar-al-masnavi.org/
15.Darul Irfan – http://www.darulirfan.org/
16.Ihsan Path (Shaykh Sayyid Muhammad Ibn Yahywa al-Ninowy) – www.ihsanpath.net
17.In Shaykh’s Company (Shaykh Saleem Dhorat) – http://shaykh.wordpress.com – www.shaykh.org
18.Islah-e-Batin (Shaykh Mohammad Mushtaq Ahmed, Khalifa of Shaykh Zulfiqar Ahmad – http://islahebatin.org/
19.Islah-e-Nafs (Hadrat Maulana Hafiz Shaykh Khurshid Ahmed Naqshbandi) – http://www.islahenafs.com/
20.Islah-ul-Muslimeen – http://www.islahulmuslimeen.org/
21.Islamic Spirituality (Shaykh Kamaluddin Ahmed, Khalifa of Shaykh Zulfiqar Ahmad) – http://www.islamicspirituality.org/
22.‘Umar AbduLlah Kamel (Naqshbandiyyah) – http://www.okamel.com/index.htm
23.Khanqah Imdadia Ashrafia (Hazrat Maulana Shah Hakeem Muhammad Akhtar)- www.khanqah.org – www.voiceofkhanqah.com
24.Khanqah-e-Naqshband (Shaykh Naeemullah Farooqi) – http://www.khanqah-e-naqshband.com/
25.Mahad New York (Shaykh Mohammad Sohail Irfan, Khalifa of Shaykh Zulfiqar Ahmad) – http://www.mahadnewyork.org/
26.Mawaiz (lectures by Shaykh-ul-Hadith Hazrat Sufi Mohammad Sarwar Saheb) – http://www.mawaiz.com/
27.Mawaiz-e-Ashrafia (Lectures of Hakeemul Ummat Hazrat Ashraf Ali Thanvi ra) – http://www.mawaiz-e-ashrafia.com/
28.Naqshbandi Recordings – http://www.nrrecordings.com/
29.Noor of Nobility (Shaykh Hadrat Maulana Mohammed Nabeel Ahmed Khan Sahib) – http://noorofnobility.wordpress.com/
30.Pir Ghulam Habib – http://www.pirghulamhabib.com
31.Sacred Learning (Shaykh Husain Abdul Sattar, Khalifa of Shaykh Zulfiqar Ahmad) – www.sacredlearning.org
32.The Sanctified Trust (Shaykh Tauqeer Chaudhary, Khalifa of Shaykh Zulfiqar Ahmad) – http://www.sanctifiedtrust.org
33.Shadili Tariqa – http://shadhilitariqa.com
34.Shadhili Teachings – http://www.shadhiliteachings.com/
35.Shariat.info (Haji Shakeel Ahmad Sahab, Tariqa Chishtiya) – http://shariat.info/
36.Soufia – http://www.soufia.org/vb/
37.Sufi Master – Sidi Muhammad Press (Shaykh Muhammad al-Jamal ar-Rafa’i as-Shadhuli) – http://www.sufimaster.org/
38.Sufi Master – Talks with a Sufi Shaykh – http://sufimaster.blogspot.com/
39.Sufi Peace (Irshad Alam Sufi Peace Mission Mujaddidi-Naqshbandi Sufi Tariqa Berkeley, California) – http://www.sufipeace.org/home
40.Sufi Zikr – http://www.sufizikr.org/
41.Sulook.org (Tariqah Qadiri-Akbari) – www.sulook.org
42.Taubah.org (Maulana Khalilur Rahman Sajjad Nomani Naqshbandi) – http://www.taubah.org/
43.Tasawuf.info (Shadili Darqawi Alawi) http://www.tasawuf.info/en/
44.Tasawwuf.110 (Silsila Naqshbandia Mujadadia Alayeia) – http://www.tasawwuf.110mb.com/index.htm
45.Tasawwuf (Shaykh Zulfiqar Ahmad) – www.tasawwuf.org
46.Tawwabeen-e-Naqshband (Shaykh Nadeem Qureshi, Khalifa of Shaykh Zulfiqar Ahmad)- http://www.tawwabeen.org
47.Travelling the Path (Shaykh Khalid Abdul Sattar, Khalifa of Shaykh Zulfiqar Ahmad) – http://www.travelingthepath.org/
48.Zawiyah.org (Tareeqah Muhammadiyyah) – http://zawiyah.org
49.Zikr.co.uk (Hadhrat Muhammad Sardar Ahmad Naqshbandi) – http://www.zikr.co.uk/

(10:14) Muhammad Adnan: (Offline) Al-Haqq.net (Shaykh Muhammad Ninowy) – http://alhaqq.net/AlHaqq/
2.Al-Ma`rifat (Qadaria Rashidia, Islamabad) – www.al-marifat.org
3.Al Naqshbandia (ramo curdo-libanese) – http://www.naqshbandia.com
4.An-Noor (Thanwi Ashrafi) – http://annoor.wordpress.com/
5.Ashrafiyah – http://www.ashrafiya.com/
6.Ashrafiya (vecchio) – http://ashrafiya.blogspot.com/
7.At-Talib – http://attalib.blogspot.com/
8.At-Tazkirah – http://truelife200vi.wordpress.com/
9.Audible Wisdom (Mufti Hussain Kamani)http://www.audiblewisdom.org/
10.Beauty of Islam – www.beautyofislam.org – www.mujaddidi.org
11.Blog Khanqah Imdadia Ashrafia (Hazrat Maulana Shah Hakeem Muhammad Akhtar)- http://blog.khanqah.org/
12.Contemplating Chishti – http://alchishti.wordpress.com/
13.Dar al-Mahmood (Tasawwuf by Mufti Ebrahim Desai) – http://www.daralmahmood.org/
14.Dar al-Masnavi (su Jalal ad-Din Rumi) – http://www.dar-al-masnavi.org/
15.Darul Irfan – http://www.darulirfan.org/
16.Ihsan Path (Shaykh Sayyid Muhammad Ibn Yahywa al-Ninowy) – www.ihsanpath.net
17.In Shaykh’s Company (Shaykh Saleem Dhorat) – http://shaykh.wordpress.com – www.shaykh.org
18.Islah-e-Batin (Shaykh Mohammad Mushtaq Ahmed, Khalifa of Shaykh Zulfiqar Ahmad – http://islahebatin.org/
19.Islah-e-Nafs (Hadrat Maulana Hafiz Shaykh Khurshid Ahmed Naqshbandi) – http://www.islahenafs.com/
20.Islah-ul-Muslimeen – http://www.islahulmuslimeen.org/
21.Islamic Spirituality (Shaykh Kamaluddin Ahmed, Khalifa of Shaykh Zulfiqar Ahmad) – http://www.islamicspirituality.org/
22.‘Umar AbduLlah Kamel (Naqshbandiyyah) – http://www.okamel.com/index.htm
23.Khanqah Imdadia Ashrafia (Hazrat Maulana Shah Hakeem Muhammad Akhtar)- www.khanqah.org – www.voiceofkhanqah.com
24.Khanqah-e-Naqshband (Shaykh Naeemullah Farooqi) – http://www.khanqah-e-naqshband.com/
25.Mahad New York (Shaykh Mohammad Sohail Irfan, Khalifa of Shaykh Zulfiqar Ahmad) – http://www.mahadnewyork.org/
26.Mawaiz (lectures by Shaykh-ul-Hadith Hazrat Sufi Mohammad Sarwar Saheb) – http://www.mawaiz.com/
27.Mawaiz-e-Ashrafia (Lectures of Hakeemul Ummat Hazrat Ashraf Ali Thanvi ra) – http://www.mawaiz-e-ashrafia.com/
28.Naqshbandi Recordings – http://www.nrrecordings.com/
29.Noor of Nobility (Shaykh Hadrat Maulana Mohammed Nabeel Ahmed Khan Sahib) – http://noorofnobility.wordpress.com/
30.Pir Ghulam Habib – http://www.pirghulamhabib.com
31.Sacred Learning (Shaykh Husain Abdul Sattar, Khalifa of Shaykh Zulfiqar Ahmad) – www.sacredlearning.org
32.The Sanctified Trust (Shaykh Tauqeer Chaudhary, Khalifa of Shaykh Zulfiqar Ahmad) – http://www.sanctifiedtrust.org
33.Shadili Tariqa – http://shadhilitariqa.com
34.Shadhili Teachings – http://www.shadhiliteachings.com/
35.Shariat.info (Haji Shakeel Ahmad Sahab, Tariqa Chishtiya) – http://shariat.info/
36.Soufia – http://www.soufia.org/vb/
37.Sufi Master – Sidi Muhammad Press (Shaykh Muhammad al-Jamal ar-Rafa’i as-Shadhuli) – http://www.sufimaster.org/
38.Sufi Master – Talks with a Sufi Shaykh – http://sufimaster.blogspot.com/
39.Sufi Peace (Irshad Alam Sufi Peace Mission Mujaddidi-Naqshbandi Sufi Tariqa Berkeley, California) – http://www.sufipeace.org/home
40.Sufi Zikr – http://www.sufizikr.org/
41.Sulook.org (Tariqah Qadiri-Akbari) – www.sulook.org
42.Taubah.org (Maulana Khalilur Rahman Sajjad Nomani Naqshbandi) – http://www.taubah.org/
43.Tasawuf.info (Shadili Darqawi Alawi) http://www.tasawuf.info/en/
44.Tasawwuf.110 (Silsila Naqshbandia Mujadadia Alayeia) – http://www.tasawwuf.110mb.com/index.htm
45.Tasawwuf (Shaykh Zulfiqar Ahmad) – www.tasawwuf.org
46.Tawwabeen-e-Naqshband (Shaykh Nadeem Qureshi, Khalifa of Shaykh Zulfiqar Ahmad)- http://www.tawwabeen.org
47.Travelling the Path (Shaykh Khalid Abdul Sattar, Khalifa of Shaykh Zulfiqar Ahmad) – http://www.travelingthepath.org/
48.Zawiyah.org (Tareeqah Muhammadiyyah) – http://zawiyah.org
49.Zikr.co.uk (Hadhrat Muhammad Sardar Ahmad Naqshbandi) – http://www.zikr.co.uk/

 

 

Tasawwuf & Types :-

 

"Verily, he who has purified the heart is successful and he who has despoiled it has lost."

A lot of people have misunderstandings about tasawwuf. Many think that it is something beyond Qur'an and Sunnah. Errant Sufis as well as the superficial ulema, although on the opposite ends of the spectrum, are together in holding this mistaken notion. Consequently the first group has shunned the Qur'an and Hadith while the second group has shunned tasawwuf. Actually, although the term tasawwuf, like many other religious terms in use today, evolved later, the discipline is very much part of the Shariah. The department of the Shariah relating to external deeds like salat and zakat is called fiqh while the one dealing with the internal feelings and states of the heart is called tasawwuf. Both are commanded in the Qur'an. Thus while commanding Salat and Zakat, the Qur'an also commands gratefulness and love of Allah and condemns the evil of pride and vanity. Similarly, in the books of hadith, along with the chapters on Ibadat, trade and commerce, marriage and divorce, are to be found the chapters on riya (showoff) takabbur, akhlaq, etc. These commands are as much a mandatory requirement as the ones dealing with external deeds.

On reflection it will be realized that all the external deeds are designed for the reformation of the heart. That is the basis of success in the hereafter while its despoiling is the cause of total destruction. This is precisely what is known technically as tasawwuf. Its focus is tahzeebe akhlaq or the adornment of character; its motive is the attainment of Divine pleasure; its method is total obedience to the commands of the Shariah.

Tasawwuf is the soul of Islam. Its function is to purity the heart from the lowly bestial attributes of lust, calamities of the tongue, anger, malice, jealousy, love of the world, love of fame, niggardliness, greed, ostentation, vanity, deception, etc. At the same time it aims at the adornment of the heart with the lofty attributes of repentance, perseverance, gratefulness, fear of Allah, hope, abstention, tauheed, trust, love, sincerity, truth, contemplation, etc.

To diagnose and treat the diseases of the heart normally requires the help of an expert mentor or Shaikh. Here are the qualities of a good Shaikh.

1. He possesses necessary religious knowledge.

2. His beliefs, habits, and practices are in accordance with the Shariah.

3. He does not harbor greed for the worldly wealth.

4. He has himself spent time learning from a good Shaikh.

5. The scholars and good mashaikh of his time hold good opinion about him.

6. His admirers are mostly from among the people who have good understanding of religion.

7. Most of his followers follow the Shariah and are not the seekers after this world.

8. He sincerely tries to educate and morally train his followers. If he sees anything wrong in them, he corrects it.

9. In his company one can feel a decrease in the love of this world and an increase in the love for Allah.

10. He himself regularly performs dhikr and shughal (spiritual exercises).

In searching for a Shaikh, do not look for his ability to perform karamat (miracles) or to foretell the future. A very good Shaikh may not be able to show any karamat. On the other hand, a person showing karamat does not have to be a pious person --- or even a Muslim. Prominent Sufi Bayazid Bistami says: "Do not be deceived if you see a performer of supernatural feats flying in the air. Measure him on the standard of the Shariah."

When you find the right Shaikh, and you are satisfied with his ability to provide spiritual guidance, you perform baya or pledge. This is a two-way commitment; the Shaikh pledges to guide you in light of Shariah and you pledge to follow him. Then the Shaikh will give his mureed (disciple) initial instructions. They include the following:

1. Perform repentance for all the past sins and take steps to make amends, e.g. if any salat has been missed so far in the life, you start making up for it.

2. If you have any unmet financial obligations toward another person make plans to discharge them.

3. Guard your eyes, ears, and tongue.

4. Perform dhikr regularly.

5. Start a daily session of self-accounting before going to bed. Review all the good and bad deeds performed during the day. Repent for the bad ones and thank Allah for the good ones.

6. Perform muraqaba-maut (meditation over death) every night before going to bed. Just visualize that you have died. Reflect upon the pangs of death, the questioning in the grave, the plain of Resurrection, the Reckoning , the presence in the Court of Allah, etc This helps bring softness to the heart and break the tendency to commit sins.

7. Develop humility. Even if you observe another individual committing the worst of vices you should not despise him/her, nor should you consider yourself nobler. It is very much possible that the perpetrator of the vice may resort to sincere repentance while the one who despised the sinner become ensnared in the traps of nafs and Shaitan. One has no certainty regarding one's end. One, therefore has no basis for regarding another with contempt.

The essential idea of tahzeebe akhlaq is to bring our natural faculties in a state of balance. The three basic faculties are anger, desires, and intelligence.

Anger:

When in equilibrium it results in valor, forbearance, steadfastness, the ability to restrain anger, and dignity. Excess will result in rashness, boastfulness, pride, inability to restrain anger, and vanity. A deficiency will result in cowardice, disgrace, and feeling of inferiority.

Desires:

Equilibrium here results in chastity, generosity, haya (decency), patience, and contentment. Its excess leads to greed and lust. The other extreme results in narrow-mindedness, and impotence, etc.

Intelligence:

Equilibrium here makes man wise, sharp-witted and one with great insights. Excess here makes one deceptive, fraudulent and imposture. Its lack results in ignorance and stupidity with the consequence that such a person is quickly misled.

A person will be considered as having a beautiful seerah (character) only when these faculties are in the state of balance and equilibrium. Internal beauty varies with people just as external beauty does. The possessor of the most beautiful seerah was Prophet Muhammad, Sall-Allahu alayhi wa sallam. The beauty of our seerah is based on its closeness to his seerah.

[Condensed from writings of Maulana Ashraf Ali Thanvi]

_______________________________________

______________________________________________________________________________

______________________________________________________________________________

What Is Tasawwuf ?

Tasawwuf is a branch of Islamic knowledge which focuses on the spiritual development of the Muslim.

Allah  sent His final messenger, Prophet Muhammad , as a source of knowledge for the entire ummah. He was the fountain of Quran, Hadith, tafsir, rhetoric, fiqh, and so on. After the Prophet, the scholars of this ummah carried and propagated each of these branches of knowledge. Because no one person can attain the perfection of the Prophet , who single handedly assumed all of these roles, various branches of the Islamic sciences developed. For example, Imam Abu Hanifah preserved the science of fiqh and after him thousands of scholars continued in his footsteps. Hence these scholars preserved the fiqh of the Prophet . Similarly Imam Bukhari and the other famous scholars of Hadith, preserved the words of the Prophet. The scholars of tajweed preserved the recitation of the Prophet . And, the scholars of Arabic grammar preserved the language of the Prophet .

Along these lines, the Prophet  was the model of spirituality for the world. His God-consciousness, deep spirituality, acts of worship, and love for Allah  were preserved and propagated by an Islamic science called Tasawwuf. The aim of the scholars of this science was purification of the heart, and development of consciousness of Allah  through submission to the shariah and sunnah.

How is Tasawwuf Related to Sufism?

Studying the life of the Prophet , the scholars who propagated the science of tasawwuf understood that a requisite for approaching Allah  was abandonment of the common pursuits of the world. They often wore wool because of its simplicity and low cost. In Arabic the word for wool is suf and thus, those who wore it became known as the Sufis. Another possible derivation of the word comes from the root word safa, which means “to clean.” Because the scholars of tasawwuf focused on cleansing the heart, they later became known as the Sufis.

________________________________________________

________________________________________________________________________________________________

                                         _________________________________________________

                                                       _________________________________

                                                                      _________________

 

 

 

Rohaniyat ki iqsam,

ELM-E-GHAIB
JAB HUM KISI BHI MOZO PA BAAT KARTY HA TO PAHLAY USKI TERMNOLIGY KO SAMJNA ZARORI HOTA HALIHAZA PAHLAY ISKI TAMAM MEANING OR CONDITION KO SAMJHAGAY

WZHAT OR TASHREH:
elm-e-ghaib ka matlab ha wo elm jo future k bary mai nishan dahi kary ,,,ya waqt se pahlay kisi bhi chez k baray mai bata diya jaey ya pata chal jaey,,,
bohat se muslim ka kahna ha k elm-e-ghaib ka elm sifr allah ko maloom ha ,,,jo her bhaid or raz se waqif ha ,,
bay shak is baat se inkaar nahi k allah he ha wo jo sirf elm-e-ghaib he nahi is k elawa sary uloom ka malik or muharrik ha,,,
or mukammal ha ,,markaz ha,,,or un ka paida karny wala j se her cheez ka paida karnay walla allah he ha
chahy wo makhlooq ho ya elm,,,ya elm-e-eghaib
her cheez ka mojid(creater) or her cheez ka user bhi sub se pahlay wo ( allah) khud he ha
ye ak rohani elm ha jo rohaniyat (rooh ki pakizge se hasil hota ha ,,,rooh ki pakizge ka daromadar jism ki pakizge pa bhi ha,,,jism ki pakizge he se rooh pak or taqatwar hoti ha,,jo rohaniyat hasil karlaiti ha to uspa elm ghaib adna waly mirrales ko chor k tamam AGAY BAYAN KIYE JAENGAY waly Ulloom wazeh hojaty han ( IS HALAT MAI BANDAY KI ROOH LATEEF AAM ALFAZ MAI PAKEZA YA HALKI GUNAHO SE PAK HOKAR POWERFUL HOJATI HA.YA ROHANIYAT K QABIL HOJATI HA AAM TOR PA ROHANIYAT MAI (LATEEF) KA LAFZ USE KIYA JATA HA ),,,or jab banda rohaniyat k alla darjy par pohach jata ha(jo k kafi mushkil tareen kaam hota ha jahan ap ko apnay emaan ko her haal mai bachana zarori hota ha)to allah usko kashf or tasawuf ki alla ( YAHAN PA ALLA KA LAFZ ALLAH K ALLA K LAFZ KA MUQABALY PA NAHI HA ALLAH KAMIL UL ALLA HA ) manzilo pa pohcha data han jahan pa ap khudi ko allah k liye fana kardaty han,,,ye he wo khudi ha jo allah ki pasandeeda shay ha,,,,filhaal elm-e-ghaib kiya ha ye janiye kuN k kashf,tasuwuf,or khudi ko samjNa or yaha tak pohnchna kafi mushkil ha asay logo k liye jo k rohaniyat pa yaqeen nahi karty ,,,

JO LOG KAHTAY HAN K GHAIB KA ELM SIRF ALLAH KO HA AGAR UN LOGO SE SAWAL KIYA JAEY K
• ELM HONA OR AALIM HONA MAI KIYA FARQ HA
• ISI TARHA ELM-E-GHAB HONA OR AALIMUL GHAIB HONA MAI KIYA FARQ HA (YE UPPER WALA HE SAWAL HA )
•
AALIMUL GHAIB KA MATLAB HA ( KUL KAENAT KA ELM ) OR BANANY WALA,,, JANAY WAL,,, MAHIR TAREEN ,,,,KHUD SUB SE PAHLAY USE KARNAY WALA (JIS K ZARIYA PORI KAENAT KO PAIDA KIYA ) WO ELM JO USNAY BOHAT THORA( LOW LEVEL )DUNIYA MAI BHEJA HA JITNI INSAN KI OQAT HA UTNI MIQDAR MAI USNAY ELM DIYA HA YA JITNI DUNIYA MAI REHNY K LIYE ZARORAT HA ,,,,,US J SA KOE BHI NAHI JO US K MUQABLAY PA ELM RAKHY ,,,KUL AALIMUL GHAIB KA SAHI OR ASAN MATLAN OR BEST MEANING MAHIR HONA OR MOJID HONA HE KAFI HA ,(SIRF KUL AALIMUL GHAIB LAFZ K LIYE) JAB K GHAIB K ELAWA ALLAH KO OR BHI ULLOOM HAN JAB WO MOJID HA TO WO OR BHI ELM PAIDA KARSAKTA HA ,,JISK LIYE ELM-E-GHAIB RAKHNA WORD NAKAFI OR MAHDOOD KARNA HA,,,,,

ELM HONA,,,YA ELM-E-GHAIB HONA KA MATLAB HA KISI BHI CHEZ KI INFORMATION AP KA PASS MOJOD HONA,,,,,YA JANNA ,,,,JAB K AP KO USKA SIRF ELM HOGA CHAHY ATA JATA KUCH NA HO,,,ELM-E-GHAIB ALLAH HE KO HONA KAHNAY WALY KA MATLAB HA K ALLAH SIR INFO RAKHTA ,,,, ( MAHDOOD KARDIYA YAHAN PA A SE LOGO NAY ALLAH KO ),, J SE K AGAR KISI SHAKS KO BUSINESS KA ELM HA OR USNAY WO KYA KABHI NAHI YA KISI NAY MS OFFIC K BARY MAI INFO LI HA MAGAR BAQAEDA SEEKHA NAHI ,,,OR AGAR SEEKH LIYA TO USKO ABHI TAK PROFESSIONALY APPLY NAHI KIYA,,,,TO KIYA WO SAHI KAM KARSAKTA HA YA USKO MAHIR KAHENGAY YA AALIM KAHSAKTAY HAN ,,YA MOJID KAHSAKTAY AHN??????? ,,,,KIYA ALLAH K LIYE YE WORD ELM-E-GHAIB HONAA SAHI HOGA??? ,,,AK CREATER K LIYE JO JISNAY KHUD PAIDA KIYA HA ELM,,,USKO AALIM KAHENGAY YA ELM-E-GHAIB YA GHAIB KA ELM JANNAY WALA? SARA SAR ZULM HA....
AGAR HUM ALLAH K LIYE ELM HONA KA WORD USE KARTY HAN TO HUM KHUD HE ALLAH K ELM KO MAHDOOD KARTY HAN ,MATLAB ALLAH JO KHUD QURAAN MAI FARMATA HA K WO LAMAHDOOD ELM OR LA MAHDOOD HA,,,HAMESHA SE HA HAMESHA RAHY GA ,,,GHOR KAREN TO ELM HONAY WALY K LIYE YE BATEN KIYA SUCH HONGE ?JO ALLAH HAMESHA SE HA HAMESHA RAHY GA MATLAB FANA NAHI HOGA HUM USE SIRF ELM HONAY TAK MAHDOOD KARAHY HAN,,,,
JO ALLAH MOJID HA HER CHEZ KA YAHA TAK K ELM KA BHI HUM USKO AALIM KAHNAY K BAJAEY SIRF ELM HONAY TAK MAHDOOD KARAHY HAN JAB K WO TO MOJID OR MAHIR ,MAHARAT MAI MUKAMMAL OR NAJANY KITNAY HE OR MAZEED ELM PAIDA KARSAKTA HA USKO HUM ELM HONA TAK MAHDOOD KAREN TO KIYA YE ZULM NAHI? ,,,
• KIYA HUME USE AALIM NAHI KAHNA CHAHIYE ,,AGAR SAHI SE KAHEN UN BAY AQAL LOGO KI BAAT JO KAHTAY HAN K ALLAH HE KO HA GHAIB KA ELM ,,IS TARHA SE KAHE ISSI BAAT KO K
• ALLAH HE ALLIMUL GHAIB HA ,,,YA
• ALLAH HE KUL ALLIMUL GHAIB HA ,,YE BAAT AB ALLAH K SHAYAN-E-SHAAN MALOOM HOTI HA,,,,
K JIS KO HUM SIRF ELM KI HAD TAK MAHSOOS KARTY HAN YA DAKHTY HAN PIR ASAY LOGO K LIYE YE HE KAHA GAYA HA ALLAH NAY QURAAN MAI K JO MUJ SE JA SA GUMAAN RAKHY GA MAI US K LIYE WASA HE HUN ,,AGAR WO MUJ SE BORA GUMAAN RAKTA HA TO MAI US K LIYE BORA HUN AGAR WO MUJ SE ACHE UMEED RAKHTA HA TO MAI US K LIYE WASA HE SABIT HONGA OR USKI UMEED KO PA PORA UTRO GA ,,,,AB YE HER INSAN K LIYE BAAT KI GAE HA QURAAN MAI
• K WO J C UMEED ,J SA GUMAAN ,J C SOCH ALLAH K LIYE RAKHY GA ALLAH US SHAKS K LIYE WASA HE HOGA,,,
• ISSI LIYE ALLAH NAY AK OR JAGA QURAN MAI FARMAYA HA K INSAAN KHUD APNA DUSHMAN HA .
• AK JAGA OR KAHA K INSAN KHUD APNA NUQSAAN KARTA HA .
• AK JAGA OR KAHA K INSAN BAY HAD JHAGRALO HA.


EXAMPLE FOR UNDERSTAND BUT ITS REALITY OR INFACT IT SAYS A FACT:

jab kaenaat ko takhleeeq kiya gaya to sub se pahlay allah nay chemistry apply ki,,,pir assmaan or zameen ko banaya,,,,jis tarhan tamam duniya k mojoda elm adna wa ala sub us he k markaz se paida han,,,jinhen hum aam elm ya dunyawi elm jo hum duniya ko chalany or zidage guzarny k liye hasil kar saktay han,,,jin ki list ye ha or i sub ka zikar quraan mai mojod ha or bari achay alfaz mai inko ak ya do line mai he diclose kiya gaya ha ,,,
• science
• technology
• bussiness
• mathmetics
• cummunications
• network
• air craft technology
• archiology
• seismology
• chemistry
• biology
• biography
• physics
• cosmology etc

or bhi bohat se han ,sub he europe k musalmano nay quraan pa ghor fikar kar k ye elm kitabo mai asan mahfoz kiye gaey ,,,ye bohat thora elm ha jo hume quran k zariye bataya gaya ,ta k zinda rehnay or zindage k osoolo pa zindage guzar sakey magar or bhi bahtareen ullooom han jo k madiyat ( matter) k mohtaj nahi jinhen ( lateef ) ya rohaniyat se mansoob kiya jata ha ,,,,,ye rohani elm han jo sirf quraan se he hail hotay han uski itbah kar k ,quraan wo wahid asmani 4 kitabo mai se ak afzal tareen un 3 pa or tamam duniya ki kitabo pa afzal tareen or mukammal kitab ha jis mai zindage or zindage k bad mot or us k bad zidage ko discus kiya ha ,or sath sath rohani or dunyawi elm ko bhi disclose kiay ha .in mai se ak elm ghaib bhi ha ,,,,elm ghaib ka matlab he future k bary mai pahlay se pata chal jana ,,,KIYA MAI GHALAT KAHRAHI HUN K ye future k he baray mai info data ha ?

• mirracles (jo sirf anbiyan ko diya gaya ye alla darja k elm han jo anbiya k liye he makhsoos han)
• kashf (oliya ya amm admi bhi hasil kar sakta ha,ala darja jab aap maraqba or ebadat ko apna shuar bana laty han or baqi sun nehy bataey jany waly elm is k he darjat han siwaey elm-e- najam ko chor k ,,ala darja aam admi k liye kasf he ha .)
• tasawuf
• maraqqba...(elm-e-ghaib)
• istikhara... (elm-e-ghaib)
• elm-e-khuwab..(.elm-eghaib)
• elm-e-elhaam,,,,,( ye (elm-e-ghaib)adna se thora bahtar,,dill ma zahir hota ha )
• elm-e-chatti hiss...(adna darja elm-e-ghaib)
• elm-e-jafar...(ye bhi allah ki taraf se mana nahi ha ye elm jinnat ko diya gaya ha,jisey elmul aadad bhi kahtay han)
• elm-e-najam..(ye allah ki taraf se mana kardiya gaya,kun k is mai shaitan involv hogaye han)

is k elawa bhi bohat se elm han jo demagh se taluq rakhty han jinka taluq ghaib dani future talling se nahi han ,,wo kuch asay elm han jo demagh ki lahro ko use kar k iski power mai itna ezafa karliya jata ha k jis se ghaib ka elm to nahi albata past ya paresent k halat ka mushahida kiya ja sakta ha ,,jimain
• telepathy
• hypnotizam

agar sirf ghaib k elm ko samja jaey to topic se hat bhi nahi paengay or ye elm bhi asani se samaj paengay...
upper k tamam rohani elm mai se mirracles ko chor k baqi tamam elm aj bhi allah nay isano ko ata kiye han connect rehnay k liye ye ak network ha elm-e-ghaib ka ,,allah k yaha sirf ak he network kaam nahi karaha ha us k pas hum se ziyad achay or jamaey ulloom han jo network ki tarhan he kam karty han ,,,
jo elm-e-ghaib k adna se uloom hume allah nay aj bhi diye rakhy han wo mirracle bhi ha(isko hum bilkul alag se discus karengay )ko chor k nechay k sub ghaib k elm he han,,jis tarha her offic mai grade or her school mai grade ya darjaat hotay han ya levels hotay han bilkul issi tarhan ghaib k elm k bhi darjaat han ,,jo hame ab tak connect rakhy huwe han .wo han ye sub,,,mirracles bhi elm e ghaib ka ala darja ha jo anbiya ko sirf anbiya ko diya gaya,jab ka elm-e-ghaib ka best or ala se bhi ala ya yun kahen k mukammal elm allah k pass ha,allah her elm mai kammil ya mukammal ha or apnay he ulloom mai se wo hame tarbiyat karta ha. sikhata ha,sary elm allah k he andar se or sari khususiyat allah k andar se he nikli han ,,jo usnay insano mai muntaqil ki han,,,
her insan ki ezzat or us se muhabbat karo kun k her insan mai allah ki koe na koe sifat zaror mojod hoti ha hazrat (ali r.a)

MARAQBBA OR ISTIKHARA:

maraqba ,istikhara ,ye dono elm ghaib han .jahan hum ghaib k elm se connect ho kar allah ki marzi ya allah se taluq ko jorny k liye future ki baat ko janny ki koshesh karty han istikhara allah se mashwara karna ha,,,, kiya ghaib se mashwara nahi ,,kiya ghaib ka elm nahi?
maraqba mai hum bohat kuch dakh sakty han agar rohaniyat k ala maqam pa ho to future he nahi past ka bhi pata chal jata ha or ye khuwab he ki tarhan han jis mai film ki tarha sub nazar ata ha magar soey baghair ,jagti ankho se ,,,,,maraqba bohat he amazing ha or is k karny se jo rohani sakoon milta ha wo asa he ha j se allah ka zikar karnay se milta ha kun k is mai allah k name ka zikar kiya jata ha ,,ye ak zabardast elm ha ,,

ELM-E-KHUWAB:

is mai hum so jatay han or allah hume khud he hamari zindage mai any waly hadsat ya kaam se agha kardata ha ,,ye hamesh future k he bary mai batata ha mager sony k baad jahna hmara jism or demagh sota ha magar khuwab jagta ha future batany k liye is ka zariya demagh ka lashaur banta ha jahan projector screen ki tarha k pardy han jis pa allah khuwab ki film hume dekha data ha ,magar aj tak koe bhi insan kahs kar angrez is chakkar mai pary han k khuwab ko captur ya khuwab mai dakhil hojaey mmager wo nakam han,,,khuwab mai phcha nahi jasakta kun k j se t v band hojat ha wasy he khuwab ki screen bhi band hojati ha koe bhi shaks khuwab ma zabardasti nahi asakta na ja sakta ha kun k yaha pa hamari had khatam or allah k hukum or marzi ki had shuru hoti ha,,,,logicaly bhi or tecnoichally bhi dakha jaey to khuwab mai nahi pohcha ja sakta ,,kun k asa mumkin nahi banaya insan ko,,,
elm-e-khuwab jo her shaks ko nazar ata ha is mai to muslim ya nonmuslim ki conditions bhi apply nahi karta allah ,,or is mai her shaks se connect kar k logo ko un k future mai hnay waly hadsaat ya mamlaat ka bata data ha,,kiya ye elm-e-ghaib nahi?jab ka her khuwab ko her insan asani se nahi samj sakta,,ahadees mai sabit ha or ummat muhammadi se pahlay k anbiya or hazrat yusuf a.s se bhi sabit ha k el-e-khuwab ko samaja or samjan or tabeer laina her insaa k bus ki baat nahi ..ye asa he ha j se quran ka lafz ba lafz matlab nikala jo k bohat he ushkil ha ,,,jab k quraan mai allah pak nay bhi farmaya ha ka ,,,ha koe jo lay aey a c kitb jo humay utaren tumari taraf bay shak na la sako gay,,mat na asy alfaz na asay alfaz ka matlab,,,kun k wo (allah) languages k bhi mojid creater ha,

ELM-E-ELHAAM:

alm-e-elhaam ye ak asa ghabi elm ha jo insan or janwaro mai rakha gaya ha is mai bhi inasano ko future ka bary mai elhaam kardiya jata ha,,k kiya hona ha kiya hojaega ,,agar rohaniyat zayad powerful hoge to samajnlaingay k kiya hoga,,agar murda hoge to taptay rahjaenagy,,,or kuch bhi hojaega mager ap ki kamzor rohaniyat ki waja se ap ko sirf ghabrahat hoge ,ya khushi ka ahsas,,,is mai khuwab bhi involv hojata ha,,ye baat kamzor rohaniyat ki sir un logo k liye ha jo nonmuslim han ,,kun k janwaro ka ak he deen ha jo k muslims ka ha,,,janwar mai elhaam ka darja adna ha jis ki bina pa na wo bol sakta ha na kuch kar sakta ha,,,isko elhaam he kahengay magar adna darja janwar honay ki wajah se,

ELM-E-CHAHTTI HISS:

elm-e-chahtti hiss,,,bhi ghaib ha jo k aksar isano mai her ak mai he hoti ha jis mai rohaniyat kam se kam involv hoti ha or her shaks ko kisi na kisi waja se chatti hiss k zariye apnay any waly kal ki khabar hojati ha

ELM-E-JAFFAR:

elm-ejafa darasal elm-e-aadad ha yani digital khnowledge ,jis mai digit k hisaab se future ka or zinndage k bohat se kaam kiye jasaktay ha ,,ye elm khas jinnat ko diya gaya ha ,,jis k zariye wo apni zindage guzarty han j se k hum apni zindage kaey alloom hasil kar k guzarty han ,,,jo muslim jinnat hoty han muhammad s.a.w k ummati kahlaty han to wo quraan ka elmbhi or hamray dunyawi elm bhi seekhtay han,,,,ye elm e jafar bhi future k bary mai nishandaahi karta ha.or ghaib future he ka elm bata ha.

ELM-E-NAJAM:

elm-e-najam ye wahid elm ha jo jo hazrat ibrahima.s k zamay se pahlay tak bohat power ful tha or is k bary bary mahireen huwa karty thay ,,jo ye bhi bata diya karty thay k konsa bucha kab kaha paida hoga ,,,is se hazrat ibrahim a.s ki ak waqia bhi jura ha k ak najomi ko pata chal gaya tha k k hazrat ibrahim a.s ki padaesh ka to usnay chaha bhi k wo us k gher pada hio mager allah nay us ko methii neend sula diya or us k bhae k yaha hazrat ibrahim.a.s ki padaesh hue ..j sa k najomi nay pasheen goe ki the,,,,,mager wo khud future ko badalna chahta yha jo k insan ya najomi k ukhtiyar mai nahi ye ha wo ghaib jahan pa inasan k ikhtioyarat mahdood han yah se allah ki elm-e-ghaib ki had shuru hoti ha jahan allah apnay faislay karta ha ,,,,
elm-e-najam ko baad mai najis qarar day diya gaya ku k ismai shaitan he a k najomi ko tamam asmani ittilaat or future k faislay a k sunaya karty thay ye shaitano k zariye he kiya jata ha us waqt jab ye bay had powerful tha jab shaitano ko satven asman tak pa jany ki ejazat the jahan ya aram se ghooma phira karty thay or insano se muttaliq faisaly jab hotay to ye shatan suna karty thay or pir zameen pa pohanch k najomiyo ko pahlay he bata diya karty thay jis mai 100% predictions sahi hoti then,,j se hazrat ibrahim a.s ki padaesh 100% sahi batae gae thi mager wo pada najomi k bhae k gher huwe ,,,,jab k wo najomi chahta tha k abi ibrahima,s arey gher pada hon,,,,pir jab hazrat ibrahim a.s pada hogaye to allah nay restriction lagana shuru karden shaitano pa k pahlay satven asma tak pr chahty asma tak pir 5th,pir 4rth,pir 3rd,pir 2nd,pir 1st, akhir kar 1st pa bhi jana mana hogaya. jab huzur sallahu allahi wasallam bhi pada hogaey ,,,
ab wo jab bhi asan pa jaty han asman se kan laga k sunny ki koshesh karty han najomiyo ko khabar dany k liye to un ko shab-e-barat shab-e-qadar bhi kahtay han shaban ki 15 raat ko tamam duniya k insano k ak sall k amaal pash hotay ha or future ki planning hoti ha ,,sari her cheez ka bary mai choti se choti or bari se bari porani last year ki file band or new year ki file open hoti ha or her insan k mamamlaat tay kiye or us file mai likhay jaty han,,ye duao ki barkat k nazariye se bhi kiya jata ha ,,,,,us rat jab shaitan jaty han asman ki taraf to unko sitaro ko tor ka mara jata ha jo aag ki tarha jal uthtay ha jissay log shahab-e- saqib kahtay ha,,,,is se dar k shaitan bhagta ha ,
lihaza us din ak darkht ha jannat mai jis pa her insan ka nam ka patta mojod ha jis ko aglay anay waly dino mai marjana ha faisla kiya gaya ha to us k naam ka patta jhar jata ha ,,,,or wo shaks mar jata ha ,,,jisko zindage dana hoti ha uski file aglay sall ki tayyar ki jati ha ,,,,baqi wallahu elm.