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Life of Gausul Azam Hazrat Ahmad Ullah Maizbhandari

Gausul Azam Hazrat Shah Sufi Syed Ahmad Ullah Maizbhandari is Descendant of holy Prophet and Messenger of Allah Hazrat Ahmad Mustaba Muhammad Mustafa (Peace Be Upon Him). From generation to generation ( by Baghdad⇒Delhi⇒Gaura Nagar⇒Patia, Chittagong⇒Azim Nagor, Fatikchari) Gausul Azam Hazrat Shah Sufi Syed Ahmad Ullah Maizbhandari was born on January 15, 1826, corresponding to Magh 1, 1233 of the Bengali Calendar year in the village Maizbhandar. It is 40 km north from the city center of Chittagong, Bangladesh. The village Maizbhandar is famous and well known to all over the world as “Maizbhandar Darbar Sharif” just because of his Spiritual Dignity.

Sufi scholar Mohiuddin Ibn Arabi was said to have predicted the birth of Gausul Azam Hazrat Shah Sufi Syed Ahmad Ullah Maizbhandari, 586 years earlier in “Fasusul Hekum Kitab” which is writen by him.

Spent his childhood in his native district of Chittagong. After finishing his secondary education, he was admitted to Calcata Alia Madrasha of British India , for his higher studies in Islamic religion and philosophy.

After completing his studies, Gausul Azam Hazrat Shah Sufi Syed Ahmad Ullah Maizbhandari was appointed as the sessions Judge (i.e. judge for the administration of criminal justice, widely known as kazi) of Jessore, which is now a district of Bangladesh. However, a year later; he resigned from the judiciary post and started teaching in religious college of munsi bo’ali in Calcutta And after calcutta alia madrasa. Along with this pursue, he was engaged in preaching religious teachings of Islam among people and addressing public in religious gatherings.

Gausul Azam Hazrat Shah Sufi Syed Ahmad Ullah Maizbhandari was by born Awlia Allah (Arabic for “Friends of Allah”).

Gausul Azam Hazrat Shah Sufi Syed Ahmad Ullah Maizbhandari became influenced by the spiritual teaching of Abu Shahama Mohammed Saleh Al-Qaderi Lahori (R), a Sufi sheikh and of a Sufi lineage. He initiated a (Bay’ah) (Arabic for ‘promise’) to him as a Sufi disciple, Achieved “Gawsioth” (“Helper” or “The Mightiest Succour”) and later became appointed as his Sufi Order successor (a Khalifa). Abu Shahama Mohammed Saleh Al-Qaderi Lahori recommended him to go to his elder brother Sufi, Saint Delwar Ali Pakbaz. From Saint Delwar Ali Pakbaz he Achived “Qutbioth”. (Qutb or Kutb refers to the most perfect human being who is thought to be the universal leader of all saints, to mediate between the divine and the human and whose presence is deemed necessary for the existence of the world.) He Achieved “Bil Malamath Belayoth”[by doing against his nafs.(the nafs in its unrefined state, is “the ego”, which they consider to be the lowest dimension of a person’s inward existence, his animal and satanic nature). Then he became Gausul Azam (The chief of the Saints, who is empowered by Allah to bring succour to suffering humanity, in response to His creatures’ cry for help in times of extreme adversity).

Some of his famous sayings may be cited here to form an idea about his spiritual greatness :

(1) “In the Day of Judgment I shall be the first to say, “La Illaha Illallah” (There is no God but God)

(2) “I went to Mecca and saw the bosom of Hazrat Muhammad (SAW) as an endless ocean. I myself and my elder brother Hazrat Abdul Quader Gilani (K) dived into that ocean.”

(3) “Out of his (Hazrat Muhammad (SAW)) two caps, Prophet Muhammad (SAW) put one cap on my head and the other one on the head of my elder brother Hazrat Gausul Azam Abdul Quader Gilani (K). My name has been written in golden letter with the name of Piran-e-Pir Hazrat Gausul Azam Shaikh Muhiuddin Abdul Quader Gilani (K).”

(4) “I have twelve stars, twelve domes (bastion) and twelve conference rooms.”

(5) “I have four cushions, four paths (Majhabs) and four leaders (lmams).”

(6) “The dead people are crying. So I have come to this graveyard. You go home. genii, fairies, snakes, tigers etc. will do no harm to me. They are loyal to me.”

(7) “I offer prayer in Baitul Muqaddas.”

(8) “You remain in your religion. I have made you Muslim.”

(i) “Eat self-cooked food. Do not eat food cooked by others’ I keep fasting for twelve months. You also practise fasting.”

Gausul Azam Hazrat Shah Sufi Syed Ahmad Ullah Maizbhandari married at the age of 32, and his only son was Faizul Haque Maizbhandari.

The term ‘Khalifa ‘ means a deputy, caliph, successor or apostle of a Sufi sheikh. The Khalifa is to act as an authorized successor of own Sufi Master or (Pir Sufism). Though, as the founder of (Maizbhanderi Sufi Order), the universal Sufi sheikh Ahmed Ullah Maizbhanderi had a millions of followers, affectionate and Sufi Disciples/ Murid vastly in South Asia as well as all around the world. He also appointed hundreds of Khalifa/ Spiritual Sufi Successors to continue his Sufi teachings and thought among the society. They were from different territories and religions too. This list also can be said as Khalifa of Ghaus-e-Azam Ahmed Ullah Maizbhanderi in fact, he is vastly denoted as Ghaus-e-Azam by various writers in their Parisian, Urdu, Bengali and English works. Meanwhile, among the Sufi communities he is well known as Ghaus-e-Azam in the perception of spiritual hierarchy.

It is firmly believed that, some of them remain unidentified till today because, they went away to different part of the region desiring to remain unknown due to self-will and kept themselves engage in introspective thought and practices. On the other hand, some of them became as famous by a surname as their original name generally remain unknown or unspecified among most of the people likewise: Baba Bhanderi , Harvangiri , Mandakini , Forhadabadi , Rahe Bhanderi etc.

A list of his Successors; firstly became published by one of his descendant Delwar Hossain Maizbhanderi in his famous work ‘Gausul Azam Maizbhandarir Jiboni O Karamat’ (Life sketch of Hazrat Kebla Kaba). In that book the author expressed his sorrow for such an incomplete list. Meanwhile, many among those of his Khalifa latterly became famous in the society for their own works and Sufi activities. As a continuous process,

Ahmed Ullah Maizbhanderi‘s Spiritual Successors/ Khalifa(s) are

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Life of Ghawth al Aazam Sayyidina Shaykh Abd al Qadir Jilani

Sayyidina Shaykh Muhyi’d-din ‘Abd al-Qadir al-Jilani, al-Hasani, al-Husayni, may Allah be well pleased with him!

Born 470 A.H.

Died 561 A.H. [1077 – 1166 C.E.]

1. His nisba or genealogy

Extract from his monumental work Sirr al-Asrar [Secret of Secrets]

This book contains the words of the Supreme Helper, the Lordly Cardinal Pole (Ghawth), the everlasting edifice, the radiantly shining lamp, the Sultan of the saints and the masters of direct knowledge, the proof of the chosen and those who have reached their spiritual destination, Allah’s Gray Falcon, our patron, our master and our exemplary guide to Allah (Exalted is He), the noble highborn patrician, the chieftain, Shaykh Muhyi ‘d-Din ‘Abd al-Qadir al-Jilani al-Hasani al-Husaini (may Allah sanctify his splendid innermost being, and may He illuminate his noble mausoleum), son of Imam Sayyid Abu Salih Musa Jangi Dost, son of Imam Sayyid ‘Abdu’llah, son of Imam Sayyid Yahya az-Zahid, son of Imam Sayyid Muhammad, son of Imam Sayyid Dawud, son of Imam Sayyid Musa, son of Imam Sayyid ‘Abdu’llah, son of Imam Sayyid Musa al-Jawn, son of Imam Sayyid ‘Abdu’llah al-Mahd, son of Imam Sayyid al-Hasan al-Muthanna, son of Imam al-Humam Sayyid al-Hasan as-Sibt, son of our chief and our patron, the Commander of the Believers, Abu ‘l-Husain ‘Ali ibn Abi Talib (may Allah be well pleased with them all). On his mother’s side of the family, the line of descent of our revered master and patron, Shaykh Muhyi’d-Din ‘Abd al-Qadir al-Jilani (may Allah the Exalted be well pleased with him), is as follows: He is Sayyid Shaykh Muhyi ‘d-Din ‘Abd al-Qadir al-Jilani (may Allah sanctify his luminous innermost being), son of Sayyida Umm al-Khair Amat al-Jabbar Fatima, daughter of Sayyid ‘Abdu’llah as-Sawma’i az-Zahid, son of Sayyid Abu ‘Abdi’llah Jamal ad-Din Muhammad, son of Sayyid Mahmud, son of Sayyid Abu ‘l-‘Ata’ ‘Abdu’llah, son of Sayyid Kamal ad-Din ‘Isa, son of Sayyid Imam Abu ‘Abdi’llah ‘Ala’ ad-Din Muhammad al-Jawad, son of Sayyid Imam ‘Ali ar-Rida, son of Sayyid Imam Musa al-Kazim, son of Imam Ja’far as-Sadiq, son of Imam Muhammad al-Baqir, son of Imam Zain al-‘Abidin ‘Ali, son of Imam al-Humam al-Husain, the Martyr of Karbala’, son of Imam al-Humam, the Commander of the Believers, our master ‘Ali ibn Abi Talib (may Allah be well pleased with him, and with them all).

2. Some of his titles

Beautifully rendered in the prologue of Jala’ al-Khawatir [Removal of Cares]

Praise be to Allah, the Lord of All the Worlds, and may Allah bestow blessings and peace upon our Master Muhammad and his family and his companions.

The following discourses were delivered by the Shaykh, the Imam, the most learned scholar, the pious abstainer, the dutiful worshipper, the Knower by direct experience, the avoider of excess, the Shaykh of Shaykhs, the proof of Islam [hujjat al-Islam], the axis of the human race [qutb al-anam], the upholder of the Sunnah, the suppressor of heretical innovation, the crown of those who know by direct experience, the love of those who tread the spiritual path, the pillar of the Shari’ah [the Law of Islam], the mainstay of the Haqiqa [the Experience of Reality] and the signpost of the Tariqa [the Spiritual Path], the chief of the saints, the leader of the pure, the lantern of those who travel the spiritual way, the guide, the captain of those who are devoted to their duty, the lamp of the people of devotion and purity, Shaykh Muhyi ‘d-Din Abu Muhammad ‘Abd al-Qadir, son of Abu Salih Musa al-Jili, the grandson of ‘Abdullah the Hermit. May Allah sanctify his spirit and illuminate his mausoleum. May He gather us at the Resurrection as members of his company, and may He grant that we die in the embrace of his affection. May He allow us to enjoy the benefit of his blessed grace and of his spoken words, both in this world and in the hereafter. And may Allah bless our Master Muhammad and his family and his companions, each and every one of them, and may He grant them peace in great abundance. And praise be to Allah, Lord of All the Worlds.

3. Concerning Shaykh ‘Abd al-Qadir al-Jilani

Brief introduction by translator Muhtar Holland

Names and Titles

A rich store of information about the author (i.e. Shaykh ‘Abd al-Qadir al-Jilani) of Sufficient Provision for Seekers of the Path of Truth is conveniently available, to those familiar with the religious and spiritual tradition of Islam, in his names, his surnames, and the many titles conferred upon him by his devoted followers. It is not unusual for these to take up several lines in an Arabic manuscript, but let us start with the short form of the author’s name as it appears on the cover and title page of this book: Shaykh ‘Abd al-Qadir al-Jilani.

Shaykh: A term applied throughout the Islamic world to respected persons of recognized seniority in learning, experience and wisdom. Its basic meaning in Arabic is “an elder; a man over fifty years of age.” (The spellings Sheikh and Shaikh may also be encountered in English-language publications.)

‘Abd al-Qadir: This is the author’s personal name, meaning “Servant [or Slave] of the All-Powerful.” (The form ‘Abdul Qadir, which the reader may come across elsewhere, is simply an alternative transliteration of the Arabic spelling.) It has always been a common practice, in the Muslim community, to give a male child a name in which ‘Abd is prefixed to one of the Names of Allah.

al-Jilani: A surname ending in “i” will often indicate the bearer’s place of birth. Shaykh ‘Abd al-Qadir was born in the Iranian district of Gilan, south of the Caspian Sea, in A.H. 470/1077-8 C.E. (In some texts, the Persian spelling Gilani is used instead of the arabicized form al-Jilani. The abbreviated form al-Jili, which may also be encountered, should not be confused with the surname of the venerable ‘Abd al-Karâm al-Jili, author of the celebrated work al-Insan al-Kamil, who came from Jil in the district of Baghdad.)

Let us now consider a slightly longer version of the Shaykh’s name, as it occurs near the beginning of Al-Fath ar-Rabbani [The Sublime Revelation]: Sayyidina Shaykh Muhyi’d-Din Abu Muhammad ‘Abd al-Qadir, radiyAllahu ‘anh.

Sayyidina Shaykh: “Our Master, the Shaykh.” A writer who regards himself as a Qadiri, a devoted follower of Shaykh ‘Abd al-Qadir, will generally refer to the latter as Sayyidina [our Master], or Sayyidi [my Master].

Muhyi’d-Din: “Reviver of the Religion.” It is widely acknowledged by historians, non-Muslim as well as Muslim, that Shaykh ‘Abd al-Qadir displayed great courage in reaffirming the traditional teachings of Islam, in an era when sectarianism was rife, and when materialistic and rationalistic tendencies were predominant in all sections of society. In matters of Islamic jurisprudence [fiqh] and theology [kalam], he adhered quite strictly to the highly “orthodox” school of Imam Ahmad ibn Hanbal.

Abu Muhammad: “Father of Muhammad.” In the Arabic system of nomenclature, a man’s surnames usually include the name of his first-born son, with the prefix Abu [Father of–].

RadiyAllahu ‘anh: “May Allah be well pleased with him!�� This benediction is the one customarily pronounced, and spelled out in writing, after mentioning the name of a Companion of the Prophet (Allah bless him and give him peace). The preference for this particular invocation is yet another mark of the extraordinary status held by Shaykh ‘Abd al-Qadir in the eyes of his devoted followers.

Finally, we must note some important elements contained within this even longer version: al-Ghawth al-A’zam Sultan al-Awliya’ Sayyidina Shaykh Muhyi’d-Din ‘Abd al-Qadir al-Jilani al-Hasani al-Husaini (Radiya’llahu ‘anh).

al-Ghawth al-A’zam: “The Supreme Helper” (or, “The Mightiest Succor”). Ghawth is an Arabic word meaning: (1) A cry for aid or succor. (2) Aid, help, succor; deliverance from adversity. (3) The chief of the Saints, who is empowered by Allah to bring succor to suffering humanity, in response to His creatures’ cry for help in times of extreme adversity.

Sultan al-Awliya': “The Sultan of the Saints.” This reinforces the preceding title, emphasizing the supremacy of the Ghawth above all other orders of sanctity.

al-Hasani al-Husaini: “The descendant of both al-Hasan and al-Husain, the grandsons of the Prophet (Allah bless him and give him peace).” To quote the Turkish author, Shaykh Muzaffer Ozak Efendi (may Allah bestow His mercy upon him): “The lineage of Shaykh ‘Abd al-Qadir is known as the Chain of Gold, since both his parents were descendants of the Messenger (Allah bless him and give him peace). His noble father, ‘Abdullah, traced his descent by way of Imam Hasan, while his revered mother, Umm al-Khair, traced hers through Imam Husain.”

As for the many other surnames, titles and honorific appellations that have been conferred upon Shaykh ‘Abd al-Qadir al-Jilani, it may suffice at this point to mention al-Baz al-Ashhab [The Gray Falcon].

Life in Baghdad

Through the mists of legend surrounding the life of Shaykh ‘Abd al-Qadir al-Jilani, it is possible to discern the outlines of the following biographical sketch: In A.H. 488, at the age of eighteen, he left his native province to become a student in the great capital city of Baghdad, the hub of political, commercial and cultural activity, and the center of religious learning in the world of Islam. After studying traditional sciences under such teachers as the prominent Hanbali jurist [faqih], Abu Sa’d ‘Ali al-Mukharrimi, he encountered a more spiritually oriented instructor in the saintly person of Abu’l-Khair Hammad ad-Dabbas. Then, instead of embarking on his own professorial career, he abandoned the city and spent twenty-five years as a wanderer in the desert regions of ‘Iraq. He was over fifty years old by the time he returned to Baghdad, in A.H. 521/1127 C.E., and began to preach in public. His hearers were profoundly affected by the style and content of his lectures, and his reputation grew and spread through all sections of society. He moved into the school [madrasa] belonging to his old teacher al-Mukharrimi, but the premises eventually proved inadequate. In A.H. 528, pious donations were applied to the construction of a residence and guesthouse [ribat], capable of housing the Shaykh and his large family, as well as providing accommodation for his pupils and space for those who came from far and wide to attend his regular sessions [majalis].

He lived to a ripe old age, and continued his work until his very last breath, as we know from the accounts of his final moments recorded in the Addendum to Revelations of the Unseen. In the words of Shaykh Muzaffer Ozak Efendi: “The venerable ‘Abd al-Qadir al-Jilani passed on to the Realm of Divine Beauty in A.H. 561/1166 C.E., and his blessed mausoleum in Baghdad is still a place of pious visitation. He is noted for his extraordinary spiritual experiences and exploits, as well as his memorable sayings and wise teachings. It is rightly said of him that ‘he was born in love, grew in perfection, and met his Lord in the perfection of love.’ May the All-Glorious Lord bring us in contact with his lofty spiritual influence!”

4. The Birth of Shaykh ‘Abd al-Qadir

Extract from Qala’id al-Jawahir [Necklaces of Gems]

According to the two Qur’an-memorizers [hafizayn], adh-Dhahabi and Ibn Rajab, Shaykh ‘Abd al-Qadir’s father was Abu Salih ‘Abdu’llah, the son of Jangi Dost. Allah knows best! The name Jangi Dost is a Persian expression, meaning “he who loves fighting.” Anyway, Allah (Glory be to Him and Exalted is He) is indeed the One who knows best! His mother was Umm al-Khair [Mother of Goodness] Amat al-Jabbar [Maidservant of the All-Compelling One] Fatima, the daughter of Shaykh ‘Abdu’llah as-Sawma’i al-Husaini az-Zahid. She had an abundant share of goodness and righteousness. It is related of her that she used to say: “When I gave birth to my son, ‘Abd al-Qadir, he would not suck my breast during the daytime of Ramadan. The new moon of Ramadan was hidden by clouds, so people came and asked me about him, and I told them: ‘He has not sipped a breast today.’ It thus became obvious that the day was the first of Ramadan.” The word then spread throughout the towns of Jilan, that a son had been born to the nobles, and that this was a child who refused to be suckled during the daytime in Ramadan. It was also said that his mother had become pregnant with him when she was sixty years of age. It is said that no woman of sixty carries a child, unless she be a woman of Quraish, and no woman of fifty carries a child, unless she be an Arab woman. When she gave birth to him (may Allah be well pleased with him), he was received by the hand of gracious favor, and he was surrounded by enabling guidance, behind him and in front of him. He never ceased to be nurtured (may Allah be well pleased with him) in the lap of noble kindness, nourished with the milk of blessings, guarded in safekeeping, watched over with providential care.

5. The Shaykh’s Death

Extract from Futuh al-Ghaib [Revelations of the Unseen]

The Shaykh’s final advice to his sons (sanctified be their innermost secrets); some valuable remarks he made; his last illness and death (may Allah be well pleased with him, and grant him contentment).

When the Shaykh (may Allah be content with him and grant him contentment) was in the throes of the illness of which he died, his son ‘Abd al-Wahhab (sanctified be his innermost secret) said to him: “O my master, leave me with some advice to put into practice after you are gone.” To this he replied (may Allah be well pleased with him, and grant him contentment): “You must observe your duty to Allah (Almighty and Glorious is He), fear no one but Allah, pin your hopes on no one but Allah, and entrust all your needs to Allah (Almighty and Glorious is He). Do not rely on anyone but Him, address all your requests to Him (Exalted is He), and put your trust in no one other than Allah (Glory be to Him). Affirm His Oneness. All is contained within the affirmation of His Oneness.”

He also said (may Allah be well pleased with him, and grant him contentment): “When the heart is as it should be with Allah (Almighty and Glorious is He), it wants for nothing and contains nothing superfluous.” He said further (may Allah be well pleased with him, and grant him contentment): “I am a kernel with no shell.”

To his sons, he said (may Allah be well pleased with him): “Keep your distance from me, for I am with you outwardly, but inwardly I am with others.” He also said (may Allah be well pleased with him): “Others have come into my presence, so make room for them and treat them courteously. A very great kindness here. Do not crowd their space.” He kept saying (may Allah be well pleased with him): “On you be peace, and Allah’s mercy and His blessings. May Allah forgive me and you. May Allah relent toward me and toward you. In the Name of Allah, farewell!” He said this for a day and a night.

He said (may Allah be well pleased with him): “Woe unto you! Nothing worries me, not the angel, not even you, O angel of death! He who cares for us has blessed us with something beyond you.” Then he uttered a loud cry. This was on the day in the late evening of which he died (may Allah be well pleased with him).

It is reported by two of his sons, Shaykh ‘Abd al-Razzaq and Shaykh Musa (sanctified be their innermost secrets) that the venerable Ghawth (may Allah be well pleased with him) would raise his hands and stretch them out, while saying: “On you be peace, and Allah’s mercy and His blessings! Repent and get into line when it comes to your turn.” He was sayng (may Allah be well pleased with him): “Wait!” Then came to him the moment of truth and the pang of death.

He said (may Allah be well pleased with him): “Between me and you and all other creatures there is a distance like that between heaven and earth, so do not compare me to anyone, and do not compare us with anyone.” Then his son Shaykh ‘Abd al-‘Aziz (sanctified be his innermost secret)asked him again about his suffering and how he felt, but he said (may Allah be well pleased with him): “Let no one ask me anything. I am basking in the Knowledge of Allah (Almighty and Glorious is He).” Shaykh ‘Abd al-‘Aziz (sanctified be his innermost secret) asked him again about his illness, and he replied (may Allah be well pleased with him): “No one knows the nature of my sickness, and nobody understands it, be he human, jinn, or angel. Allah’s Knowledge is not diminished by Allah’s Decree. The Decree may change, but the Knowledge is unchanging. ‘Allah effaces or confirms whatever He will, and with Him is the Essence of the Book,’ (13:39). ‘He will not be questioned as to what He does, but they will be questioned.’ (21:23).”

The following descriptions have also been reported:

His son Shaykh ‘Abd al-Jabbar (sanctified be his innermost secret) asked him: “Which part of your body gives you pain?” He replied (may Allah be well pleased with him): “All my organs are hurting me except my heart. There is no pain there, for it is with Allah (Almighty and Glorious is He).” Then death came to him, as he was saying (may Allah be well pleased with him): “I seek help in the words: ‘There is none worthy of worship but Allah, Glorified and Exalted is He, the Ever-Living, Who has no fear of passing away. Glory be to Him Who exults in His omnipotence, and subdues His servants with death. There is none worthy of worship but Allah. Muhammad is Allah’s Messenger.’”

His son Shaykh Musa (sanctified be his innermost secret) told us that when death approached the presence of the Shaykh (may Allah be well pleased with him, and grant him contentment), he was trying to say the word “ta’azzaza” [“exults”], but could not get the pronunciation right, so he kept on repeating “ta-‘az-za-za,” slowly and emphatically, until his tongue shot it out. Then he said: “Allah, Allah, Allah,” till his voice grew faint and his tongue was cleaving to the roof of his mouth. Then his noble spirit went forth.

The good pleasure of Allah (Exalted is He) be upon him!

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Muraqaba-Divine Meditation

Muraqaba – Dhikr/Remembrance of Allah through Meditation of the Heart

“Verily, in the Remembrance of Allah do hearts find rest.” [Qur’an 13:28]

Muraqaba is a form of dhikr, which involves the act of turning one’s heart towards Allah through meditation and deep focus. By concentrating the heart solely upon the Creator, one is able to feel His Presence intensely and contemplate on His Remembrance. For the saalik (seeker of the spiritual path of Tasawwuf) this leads to an increase in Taqwa; it brings life to the heart’s core using the divine knowledge that, He is fully aware of our deeds and actions: “And Allah is [fully] acquainted with what you do.” [Qur’an 2:234] And that He is indeed also aware of the state of our hearts: “Allah knows well the secrets of your hearts.” [Qur’an 5:7]

The origin of muraqaba comes from the practice of the Beloved Messenger of Allah, may Allah’s peace and blessings be upon him, who would frequently resort to the Cave of Hira at night to seek comfort in the Remembrance of Allah.

Sayyida Aisha, may Allah be pleased with her, narrates:

“The commencement of the Divine Inspiration to Allah’s Messenger was in the form of good dreams which came true like bright day light, and then the love of seclusion was bestowed upon him. He used to go in seclusion in the Cave of Hira where he used to worship (Allah alone) continuously for many days before his desire to see his family…” [Bukhari: Vol 1, Book 1, Hadith no. 3]

From this, we can establish that the Beloved Messenger of Allah would isolate himself in the cave for days, described by his beloved wife Sayyida Aisha as ‘love of seclusion’, so that he could worship Allah in total submission and engage fully in dhikr.

Status of Muraqaba as a Form of dhikr

The Beloved Messenger of Allah says in a Hadith, “…If your state of mind is always the same as it is at the time of dhikr (remembrance of Allah), the Angels would shake hands with you and would greet you on the path by saying, ‘Assalamu alaykum.’” [Muslim: Book 37, Hadith no. 6624]

In his commentary of Sahih Muslim, Imam al-Nawawi says regarding this Hadith, “This kind of sight is shown to someone who persists in meditation (muraqaba), reflection (fikr), and anticipation (iqbal) of the next world.”

It is said that every saint performed muraqaba, attaining proximity to Allah through it, although not all saints prescribed it to their followers; some kept it private. The wisdom behind this is best left to the Shaykhs themselves; it could be that they gave preference to other forms of dhikr for their Mureeds (disciples, or those under their spiritual guidance).

Regarding the preference of silent dhikr, it is reported that the great Imam and Master of the Naqshbandi Tariqa, Khwaja Shah Baha’uddin al-Naqshband said, “There are two methods of Zikr: the silent and the audible. I preferred the silent because it is stronger and more advisable.”

It is said that ordinary people receive guidance in their dreams, the elite during Muraqaba (meditation), and the elite of the elite “in a waking state”.

This can be explained by the fact that through constant dhikr, one is able to reach such a level that his/her heart is constantly in deep contemplation (fikr or tafakkur) of Allah, which grants such a closeness to Him that they are enlightened by Him throughout their journey.

Such an example of guidance is reported in the Holy Qur’an regarding Sayyida Maryam, the greatest Walia or lady saint of God, during her time of hardship. Whilst she was enduring labour pains, she ran to a palm-tree in her anguish where she heard a Voice calling out to her with words of Guidance. Thus she received guidance from Allah in a waking state due to her piety, purity, patience and steadfastness in faith:

“And the pains of childbirth drove her to the trunk of a palm-tree: she cried (in her anguish), ‘Ah! Would that I had died before this! Would that I had been a thing forgotten and out of sight!’ But (a voice) cried to her from beneath the palm-tree: ‘Grieve not! For your Lord has provided a stream beneath you; And shake towards yourself the trunk of the palm-tree, it will let fall fresh ripe dates upon you. So eat and drink and be contented…” [Qur’an 19:23-26]

Methods of Muraqaba

For muraqaba, it is advisable to sit quietly and alone in a dark peaceful room where one is able to focus all thoughts and attention on receiving enlightenment.

It is reported that Imam Junayd al-Baghdadi said, “My teacher in the Way of muraqaba is the cat: One day, I was passing in the street, and I saw a cat sitting and watching the hole of a mouse, so absorbed in it watching this hole that not one of its hairs was moving. I was bemused by its concentration and watchfulness, and felt a call within me: ‘O you with the lowly determination! Do not let Me be in your purpose less than the mouse, and you, in seeking, do not be less than the cat.’ So I awoke, adhered to this Way of muraqaba (i.e. complete focus and watchfulness), and achieved the results that I did.”

The main forms of Muraqaba taught in our Tareeqa, or spiritual chain, Maizbhandari is:

• Muraqaba-e-Isme Zaat or Remembrance the Sacred Name:

Zikr (Remembrance) i.e. La Ilaha Ilallah, upon his/her heart and therefore focuses on the attributes of Allah leaving no other thought but Him. All focus must be upon the Creator.

The devotee of this Maizbhandari order doing Zikr (Remembrance) to purify the seven layers of soul follows a complex pattern of Nafsiat Zikr located at naval, Ruh under the right chest, Akfah (Mind) and Qualb under the left chest. Zikr is essential to purify seven Nafs. Nafs are described as Nafs-E Ammara, Nafs-E Lawwama, Nafs-E Mulhima, Nafs-E Mutmainah, Nafs-E Rajia, Nafs-E Morjia, Nafs-E Kamila. Above method also done by Kadria devotee for meditation. Dancing during Zikr is another main principle of practicing devotee of Maizbhandari order to purify whole body. A Maizbhandari devotee uses Semah as a form of prayer which makes connectivity with human body and soul leads to Almighty Allah. This Semah practice is inspired from Chistia order. Founder of Maizbhandari order also took some other methods and techniques to guide devotees which are very simple and sound in practice to attain success here and here after.

Mureed visualises their Shaykh’s face, allowing their own heart to reflect his spiritual light and guidance.

Zikr (Remembrance) for “La Ilaha Illallah”, the eyes must be closed, recite the words ‘La’ whilst breathing in through the nose strat from Latifa e Nafs located at naval, touch Latifa e Ruh under the right chest, reach Latifa e Akfah (Mind) recite the words ‘Ilaha’ with stop the breath and recite the words ‘Illallah’ force on Qualb under the left chest whilst exhaling through the mouth..

In this manner, the breathing of such a person becomes engaged in repeating ‘La Ilaha Illallah’ with every breath thus making the heart say the Name of God.

It is reported that Imam al-Ghazali said, “dhikr is, in its reality, the progressive Power of the Named One on the heart, while the dhikr itself wears away and disappears.”

This is in reference to the deep absorption and intensity which pure hearts are able to attain when involved in Muraqaba. Eventually only the Presence of Allah remains in such a heart, whilst the Name, having completed its purpose, fades away.

Permission or Ijaza for Muraqaba

One must have the permission of their Shaykh before beginning on the journey of Muraqaba, or indeed any type of Wazaa’if (recitation); your Shaykh is your source of guidance, and he knows what is best for your current state and condition.

Khwaja Shah Baha’uddin al-Naqshband said regarding this, “The permission for the dhikr must be given by the Perfected One (your Shaykh), in order to influence the one who is using it; just as the arrow from a master of archery is better than the arrow thrown from the bow of an ordinary person.”

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The Status of Fana fi-Shaykh

The status of fana fi-Shaykh (annihilation in one’s Shaykh or Murshid) is a truly dignified one, and is the first stage of spiritual elevation. It indicates the mureed’s pure nature and firm faith, and shows that they are ready for further enlightenment from Allah and the Beloved Messenger.

The second stage of spiritual elevation is Fana fi-Rasul, and the third & final stage is Fana-fillah which is the utmost level of spirituality.

Attaining the status of fana fi-Shaykh requires the seeker to become one with the will of their Murshid – to the extent that they no longer harbour desires of their own, as all their feelings are harmonized with that of their spiritual guide. It is a truly honourable status where the love for the Murshid becomes so intense that his pleasure is the seeker’s own pleasure, and his displeasure is also the seeker’s displeasure. In this manner, the seeker receives and reflects the fayz of their Murshid in a much more powerful form.

Khwaja Sirri as-Saqti said about the love and devotion between Murshid and mureed, that it cannot be authentic unless one says to the other, “I am you, and you are I.” This indicates the complete absorption of a mureed’s heart, which submits itself completely to the one it loves i.e. the Murshid, who is its master, the one who nurtures it and guides it to Allah and the Beloved Messenger.

About fana fi-Shaykh, Imam Ahmad Raza Khan says, “One must feel that his Shaykh is present with him at all times, and his heart is under the heart of his Shaykh. While in this state, the spiritual beams of the Beloved Messenger of Allah are beaming onto the heart of his Shaykh which is then reflecting onto the Mureed. If this concentration is correctly perfected and maintained for a period of time, the Mureed will clearly visualize the image of his Shaykh upon whatever object he looks at. This condition intensifies so much that the image of the Shaykh will not part from him even whilst in Salah. The Mureed will find this image wherever he goes.”[al-Malfuz al-Sharif]

This state is perfected when the mureed becomes so absorbed in the tasawwur (observation) of their Murshid that his every move impacts their own actions. Eventually, the Murshid also controls the movements of the mureed and at this stage, the mureed becomes completely annihilated (fana), merging into existence of their spiritual guide. This is a divine reality.

Tasawwur-e-Shaykh, or visualizing one’s Shaykh is an important part of being a mureed. It is also a form of muraqaba prescribed through many tareeqas due to the benefits it has upon the heart of a seeker. (Read: Muraqaba – Divine Meditation)

May Allah’s eternal peace and blessings of the highest degree be upon our Master Muhammad, upon his Family and his Companions.

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Duties and Respect towards One’s Murshid

First and foremost, it is crucial for the mureed to have utmost love, respect and trust towards his Murshid. A seeker cannot gain even a grain of wisdom or blessing unless he has complete adab (respect) for his spiritual guide.

Notice the respect and honour the Noble Companions had for the Beloved Messenger of Allah. They had such deep love and respect for him that they would honour everything associated with him – his belongings, his mannerisms, places he visited etc. They would never raise their voice above his, they would never turn their backs towards him or even look at his blessed face except by glancing, due to their respect for him.

A mureed’s respect for his/her Murshid should be in accordance to the Companion’s level of reverence for the Beloved Messenger – he was their guide to Allah, as one’s Murshid is a guide to the Beloved Messenger.

Khwaja Shah Baha’uddin Naqshband said, “Good conduct with the Shaykhs is a requirement for every seeker. The Shaykhs are the causes and the means for following in the footsteps of the Prophet.”

It is also extremely important that the mureed adheres to the advice and instructions of the Murshid, without fail or hesitation. Of course, any advice given which is blatantly and without even a shadow of a doubt, in contradiction of the Shari’ah, must be opposed – but a true Murshid will never advise in such a manner.

In the case of a true Murshid, a mureed must understand that even when the advice of their Murshid appears suspicious, these doubts should not be entertained. Often, it is due to the lack of the mureed’s understanding and faith that they are unable to comprehend the wisdom behind the Murshid’s words. Therefore, they should endure with patience knowing that eventually, their doubts will be removed and the truth will be brought to light. The true Murshid has answers which a seeker can only obtain through complete trust.

Khwaja Moinuddin Chishti said, “Whoever has attained anything achieved it through service (khidmat). It is compulsory upon the mureed not to go against the commands of the Murshid even to the size of an atom.”

There is an incident reported about Imam Junayd al-Baghdadi, who came to the River Tigris and saying “Ya Allah”, began to walk across it as if it was solid ground. One of his followers witnessed this, so the Imam advised him to say “Ya Junayd” and he too would be able to cross. The follower did so, and repeating “Ya Junayd”, he walked across the water – until Shaytan entered his mind. He thought, “The Imam himself is repeating the Name of Allah, whilst he tells me to repeat ‘Ya Junayd’. Surely, this is shirk! Will I not repeat the Name of Allah too?”

So he disregarded the words of his Murshid Imam Junayd, and began to say “Ya Allah”. Immediately, he plunged into the depths of the water beneath him and began to drown. Imam Junayd rescued him and he told him what had happened. The Imam replied, “You have not yet understood or attained the status of Junayd and yet you tried to comprehend the Reality of Allah!”

Sayyidina Shaykh Abdul Qadir al-Jilani, “You should heed to the commands of the Shaykhs and act on them. They will guide you on the path of Allah since they have already travelled on this path.”[Al-Fathur Rabbani, pg. 150]

Therefore, the mureed must ensure that they are consistent in reciting the awrad (or wird, wazaa’if, or daily zikr) prescribed to them by their spiritual guide. This is of utmost importance; the Murshid is a healer or physician who recommends the appropriate antidote necessary for the seeker. He knows the seeker’s state better than the seeker themselves, so trust in his knowledge and remember that he receives guidance from the saints and the Beloved Messenger of Allah.

Khwaja Moinuddin Chishti said, “Whatever zikr the Murshid has instructed should be read accordingly so that the mureed may attain some spiritual perfection; what the Murshid commands is for the benefit of the mureeds.”

A seeker should also show complete loyalty and allegiance towards their Murshid. They should honour the belief that their Murshid is the best guide for them, the most beneficial for them, and that none else can surpass this rank. This loyalty is a part of the respect shown towards one’s Murshid, as it proves the level of trust and belief a seeker has, not just in the Murshid, but also the tareeqa they follow.

Those who are looking for a Murshid to guide them should remember that if a seeker is truly sincere, Allah will guide them to a true Murshid who will elevate and strengthen their spiritual state. InshaAllah, they will be successful if they act upon the words of the Qur’an, “And seek help through patience and prayer…” [Qur’an 2:45]

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Tareeqa – Spiritual Chain

The word tareeqa literally means ‘way’ or ‘path’. It terms of Tasawwuf, it refers to the path of spiritual guidance and blessing issued down from the Beloved Messenger, passed along from one righteous personality to another. Silsila is another term used for tareeqa.

As madhabs are the paths for adhering to the Shar’iah, sotareeqas are the paths for adhering to Tasawwuf. They are all correct, as they all lead back to the ultimate source of guidance, our Beloved Prophet, may Allah’s peace and blessings be upon him. The saints in every tareeqa are connected to his eminent presence and blessings.

Imam Ahmad Raza Khan says, “By just having a link with a spiritual order (Silsila) is itself a great fortune and blessing.”

Tareeqas are Naqshbandi, Qadri, Chishti, Soharwardi and Maizbhandari. There are also other smaller tareeqas but these are the major ones. Each tareeqa has branches; like a tree, where the roots are one but the branches are many. This is due to how each tareeqa is connected and taught through different saints and their Darbars (sanctuaries, or centres).

The Naqshbandi tareeqa is distinguished in that it is the only one which connects from the Beloved Messenger of Allah to Sayyidina Abu Bakr Siddique onwards, whereas all the others connect from the Beloved Messenger of Allah to Sayyidina Ali onwards.

Mawlana Jami is reported to have said, “The Naqshbandiya lead an extraordinary caravan, for they take their students to the Haram (sanctuary) via a secret, hidden route.”

The Shejra is a chart which shows clearly how the tareeqa has progressed; which Companions and saints it has been passed down from. It clarifies the spiritual connection and authenticity of the guidance a mureed is blessed with through their tareeqa.

There are many virtues associated with reciting one’s Shejra. It encourages the remembrance of the Messenger of Allah, and the Saaliheen (the righteous). This is a method which strengthens hearts and rejuvenates one’s faith.

It also acts as a form of Isaal-e-Sawaab, or virtue for the deceased, which is a means to receive their guidance and fayz. It also brings a mureed closer to the Awliya, so that they are able to receive the blessings and assistance of these saints in times of hardship, as well as during moments of ease.

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Importance of Bayah | to Pledge Allegiance to a Shaykh

Pledging allegiance, also known as taking bayah or bayt, is a tradition from the times of Beloved Messenger of Allah.

Once such example of this is when the Noble Companions pledged oath to him under the tree. In this incident, each Companion placed their hand in the hand of the Beloved Prophet, and affirmed their faith in the oneness of Allah (tawheed).

This incident is reported in the Holy Qur’an, which states, “Certainly Allah was pleased with the believers when they pledged allegiance to you, [O Muhammad], under the tree, and He knew what was in their hearts, so He sent down tranquillity upon them and rewarded them with an imminent conquest.” [Qur’an 48:18]

Importance of Bayah to a Shaykh

The Beloved Messenger of Allah said, “Whoever dies and did not take an oath of allegiance (to a Muslim leader) has died a death of jahiliyah (ignorance).” [Bukhari, Muslim]

The meaning of taking bayah is to pledge spiritual allegiance & surrender yourself to the supervision of a Murshid/Pir/Shaykh, or spiritual teacher/leader. He leads you to Allah by guiding you through the path of Shar’iah and the teachings of our Beloved Prophet. The Murshid is he who takes others under his guardianship so that he may help them with their deen, often strengthening their hearts with zikr and good counsel.

Taking bayah also acts as a powerful guard against arrogance and pride, as a mureed (a spiritual disciple, follower, a seeker who follows the Murshid as his guide on the path of Tasawwuf) must hold complete adab (respect) and humility where his Murshid is concerned. This orders the nafs towards discipline; it is made to recognize its own worth, reflecting upon the pure state of those close to Allah, realizing that true honor is in piety only, and understanding that it has no right to be proud. The nafs also learns to obtain knowledge and guidance from one who is greater in faith, causing it to humble itself. This is the way of the Salaf, who would sit at the feet of their Murshid to correct their own characters (akhlaaq) and achieve purity.

Sayyidina Shaykh Abdul Qadir al-Jilani, the Leader of the Saints, explains, “Arrogance, hypocrisy, egoism, are all arrows of Shaytan aimed at your hearts. One should formulate a strategy to defend oneself from this attack. The correct strategies are explained and demonstrated by the Mashaa`ikh (Teachers). You should heed to their commands and act on them. They will guide you on the path of Allah since they have already travelled on this path. Ask their advice on matters relating to the nafs (lower self), cravings and other weaknesses, because they have also suffered their consequences and are well aware of the dangers and harms of evil desires. They have battled these over a long period of time and can confront, control and defeat them.” [Al-Fath-ur-Rabbani, pg. 150]

Additionally, spending time in the presence of the righteous will cause one to benefit greatly in character and mannerisms. This influence has a powerfully positive effect on a person’s heart and mind, causing them to adopt traits pleasing to Allah.

Imam Ghazali states in his Ihya Uluum al-Din, “Keep company with those who have firm faith, hear from them the learning of sure faith, follow them always, so that your faith may become firm as their faith became firm.”

The Messenger of Allah said, as an analogy for good/bad company, “The likeness of a righteous friend and an evil friend, is the likeness of a (musk) perfume seller and a blacksmith. As for the perfume seller, he may either bestow something on you, or you may purchase something from him, or you may benefit from his sweet smell…” [Bukhari, Muslim]

The above narration clarifies the importance of righteous company, which can benefit a person in more ways than one – there are numerous other Ahadith about the merits of being with the righteous. Also, the Holy Qur’an states:

“And keep yourself patient [by being] with those who call upon their Lord in the morning and the evening, seeking His countenance.” [Qur’an 18:28]

Regarding the presence, then, of a Murshid, one who is a scholar of religion and devout in his duties towards Almighty Allah, one should bear in mind the following Hadith of the Noble Messenger, may Allah’s peace and blessings be upon him:

“The best of you are those who, when they are seen, God is remembered.” [Ibn Majah]

This highlights the necessity of being in the company of one’s Murshid who, if he is a true teacher, will have this effect on those who meet him.

Imam Muhyuddin ibn Arabi states in his book, Kitab Kunh ma la Budda minhu lil-Murid or What the Seeker Needs, “Look for a perfect teacher who will lead you on the Straight Path.”

Imam al-Shafi said, “I accompanied the Sufiya (plural of Sufi) and I received from them three kinds of knowledge, 1. They taught me how to speak, 2. They taught me how to treat people with leniency and a soft heart, 3. They guided me in the ways of Tasawwuf.” [Tanwir Al-Qulub, page 405]

Imam Ahmad advising his son said, “O my son, you must sit with the Sufiya, because they are like a fountain of knowledge. They recite the remembrance of Allah in their hearts. They are ascetics and they have the most spiritual power.” [Ghiza Al-Albab, Vol 1, page 120]

Imam Abu Hanifa said, emphasizing the importance of sitting at the feet of a spiritual guide and teacher, “If it were not for two years, I would have perished. For two years, I accompanied Imam Jafar al-Sadiq and I acquired the spiritual knowledge that made me a knower in the Way (i.e. Tasawwuf).” [Ad-Durr Al-Mukhthar, Vol. 1, page 43]

It has been agreed upon for centuries that one cannot travel the path of Tasawwuf, or the essential spiritual branch of Islamic belief, without guidance from a spiritual teacher. This knowledge cannot be taught in books, it must be acquired through the guidance of a teacher or Murshid.

Mawlana Jalaluddin Rumi states in his Masnavi, “Butter cannot be acquired without milk, as recognition of Allah (ilm-e-baatin) cannot be obtained without a spiritual guide or Murshid.” And he further states, “Whoever travels without a guide needs two hundred years for a two day journey.”

About him, there is a story regarding the importance of a Murshid.

He, Mawlana Rumi, was not only a poet but also a great jurist, theologian and scholar of the highest accord. One day, as he taught his students in the open courtyard of the Masjid, a poorly dressed dervish stood by and watched. He observed how the Mawlana referred to many handwritten books and texts as he taught, so he enquired as to what they contained. Mawlana Rumi replied, “O Sufi! This contains knowledge which is beyond your understanding, so you continue to read your tasbeeh (rosary).” The dervish was in fact the great Shamsuddin Tabrez, who would soon be his spiritual guide and teacher.

When Mawlana Rumi’s attention had gone back to teaching, Khwaja Shamsuddin Tabrez threw all the Mawlana’s books into the nearby pond. The students who noticed this rushed to him and began to beat him. A distraught Mawlana Rumi complained of how his valuable knowledge had all been lost.

“Tell your pupils to leave me alone and I will give back your books,” replied Khwaja Shamsuddin. Mawlana Rumi, thinking that this would be impossible, asked his students to leave the dervish alone. Then he watched in amazement as Khwaja Shamsuddin recited ‘Bismillah,’ retrieved the books out of the water and returned them to him intact. He asked him as to how he had done this, to which Khwaja Shamsuddin replied, “This knowledge is beyond your understanding so you continue to teach your pupils.”

The Mawlana then realised his mistake, asked for forgiveness and submitted himself to the presence of this great Sufi dervish. Eventually, time spent at the feet of Khwaja Shamsuddin transformed him from a scholar of religious texts, into a truly devout lover of God.

In Mawlana Rumi’s own words:

“Sad kitaboh, sad waraq, dar nar kun

Aur jaan-o-dil rah, janibeh, dil daar kun.”

Meaning: “Throw all your books into the fire, And turn with heart & soul towards the pure-hearted (the Awliya).

Hafiz al-Shirazi affirms this advice saying, “Do not take a step on the path of Love without a guide. I have tried it one hundred times and failed.”

If one is lucky enough to reach the presence of a Wali or Friend of Allah (read article about Wilayah), bear in mind the words of Khwaja Shah Baha’uddin Naqshband who said, “There is no friend of Allah on this earth who is not under the special Gaze of Allah. When you sit in the company of the friend of Allah, the fayz (spiritual blessing) that you receive is in fact a reflection of that special gaze.” The power of this fayz has been known to truly transform personalities, causing even the harshest of criminals and sinners to turn whole-heartedly to Allah in repentance and devotion.

Sayyidina Shaykh Abdul Qadir Jilani said, “The heart is the plantation for the Aakhira (hereafter). Sow the seeds of Imaan in your heart. Irrigate, fertilise and mature it with regular good deeds. If there is kindness and energy in the heart, it will be fertile and an abundant harvest will result. Should the heart be harsh and contemptuous, the soul becomes infertile, barren and no crop will be able to grow. Learn this art of farming by its farmers/experts, the Awliya Allah. Do not think your opinion to be sufficient. Our Prophet says, ‘Seek help in every field from an expert in that field.’”

[Al-Fathur Rabbani, pg. 202]

Criteria of a True Murshid

A true Murshid is one whose own faith is sound enough for him to guide others to the Path. His status as a Murshid must be initiated by orders from his own spiritual guide, who may receive these instructions from preceding saints with the permission of the Beloved Messenger of Allah.

This spiritual chain is known as a Tareeqa (see next heading for details).

Firstly, true Murshid must be a Sunni Muslim who strictly follows the beliefs and creed of the Ahle Sunnah wal Jamaah, the only true path of Islam. He adheres to the ways of the Beloved Messenger, and is guided by the Noble Companions and the Salaf who follow after them. This is absolutely crucial, and without this, he is a danger to the Imaan of those who follow him and a cause for serious corruption in faith.

• Imam Malik said, “Whoever studies jurisprudence (fiqh) and does not study Tasawwuf will be corrupted. Whoever studies Tasawwuf and does not study jurisprudence will become a heretic. Whoever combines both will reach the truth.”[Kashf Al-Khafa Wa Muzid Al-Abas, Vol. 1, page 341]

Secondly, he must be a knowledgeable scholar or Aalim, with a broad understanding in matters of Deen so that he is able to differentiate between forbidden (haram), acceptable (halal) and everything in between. He will be able to give sound judgements and guide the actions of his followers according to the Qur’an and Sunnah.

Thirdly, he must display the noble characteristics and etiquettes taught by the Beloved Messenger, and this indicates the purity of his heart. A great Murshid is one who teaches by practical example as well as through his words and advice. He is respected by all due to his character and he instills love for the Sunnah within the hearts of those who follow him.

Fourthly, his spiritual lineage (Shejra) must be that of a true Tareeqa, or spiritual chain; it must be connected, starting from our Master the Beloved Messenger of Allah, to Noble Companions, to Salaf and Awliya after them. Spiritual wisdom, teachings and guidance are passed down from the top in this manner, so one cannot gain any fayz or virtue without these connections.

Additionally, Imam Muhyuddin ibn Arabi teaches that one should not expect a Murshid to perform miracles. This is not a requirement of a spiritual guide or even of a Wali. This is something which many are blessed with by Allah, but is an aspect they wish to conceal due to their humility and noble state.

• Imam ibn Arabi states, “People think that a Shaykh should show miracles and manifest illumination. The requirement of a teacher however, is only that he should possess all that the disciple needs.”

Regarding this, Mawlana Rumi narrates the following story in his Masnavi: Seeing a man who was tilling the earth, a fool who was unable to control himself cried out, “Why are you ruining this soil?” “Fool,” said the man, “leave me alone. Try to recognize the difference between tending the soil and wasting it. How will this soil become a rose garden until it is disturbed and overturned?”

This indicates the importance of the Shaykh who acts as the tiller, testing the mureed by overturning their heart and nourishing their inner soil. This is done to benefit the mureed so that their full inner potential is realized and as a result, they are elevated in spiritual rank and station.

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Spiritual lineage

A spiritual lineage or shajra is a chain of esteemed personalities which, in order of spiritual training and enlightenment, begins from the Beloved Messenger of Allah and continues onto the next successor.

The Spiritual lineage of Gausul Azam Hazrat Mawlana Shah Sufi Sayad Ahmad Ullah Maizbhandari

1. Elahi Behurmate Sayadul Ambia Al Awlia Shafiul Mujnebin Kahtemun Nabeen Rahmatullil Alamin Hazrat Ahmed Mujtaba Mohammed Mustafa Sallallahu Ta Ala Alayhi Wasalllam.

2. Elahi Behurmate Asadullh Hil Galib Amirul Momenin Hazrat Ali Ibne Abe Talib Karamallahu Wazhahu.

3. Elahi Behurmate Sayadus Sohada Hazrat Imam Hossain Rajiallahu Taala Anhu.

4. Elahi Behurmate Hazrat Sayad Zainul Abedin Kaddasallahul Sirruh.

5. Elahi Behurmate Hazrat Sayad Imam Mohammed Baker Kaddasallahul Sirruh.

6. Elahi Behurmate Hazrat Sayad Imam Zafor Sadeque Kaddasallahul Sirruh.

7. Elahi Behurmate Hazrat Sayad Imam Musa Kazem Kaddasallahul Sirruh.8. Elahi BehurmateHazrat Sayad Imam Ali Ibne Musa Reza Kaddasallahul Sirruh.

9. Elahi Behurmate Hazrat Sayad Sheikh Maruf Kurkhi Kaddasallahul Sirruh.

10. Elahi Behurmate Hazrat Sayad Sheikh Sirre Sakti Kaddasallahul Sirruh.11. Elahi Behurmate Hazrat Junaid Bagdadi Kaddasallahul Sirruh.

12. Elahi Behurmate Hazrat Abu Baker Sibli Kaddasallahul Sirruh.

13. Elahi Behurmate Hazrat Sheikh Abdul Aziz Tamimi Kaddasallahul Sirruh.14. Elahi Behurmate Hazrat Abul Fazal Abdul Wahed Tamimi Kaddasallahul Sirruh.

15. Elahi Behurmate Hazrat Abul Farah Tartusi Kaddasallahul Sirruh.

16. Elahi Behurmate Hazrat Mawlana Abul Hassan Kuraishi Kaddasallahul Sirruh.

17. Elahi Behurmate Hazrat Sheikh Ibne Mubarak Abu Sayad Makhzoomi Kaddasallahul Sirruh.

18. Elahi Behurmate Hazrat Sheikh Kutubul Alam Gausul Azam Shah Sufi Sayad Muhiuddin Abdul Kader Zilani Al Hasani Wal Husaini Rajiallahu Taala Anhu.

19. Elahi Behurmate Hazrat Shahabuddin Sarwardi Kaddasallahul Sirruh.

20. Elahi Behurmate Hazrat Shah Sufi Nizamuddin Gojnavi Kaddasallahul Sirruh.

21. Elahi Behurmate Hazrat Shah Sufi Sayad Mubarak Gojnavi Kaddasallahul Sirruh.

22. Elahi Behurmate Hazrat Shah Sufi Nazamuddin Gojnavi Kaddasallahul Sirruh.

23. Elahi Behurmate Hazrat Shah Sufi Kutubuddin Rawshon Jameer Kaddasallahul Sirruh.

24. Elahi Behurmate Hazrat Shah Sufi Fazlullah Kaddasallahul Sirruh.

25. Elahi Behurmate Hazrat Shah Sufi Mahmud Kaderi Kaddasallahul Sirruh.26. Elahi Behurmate Hazrat Shah Sufi Sayad Nasiruddin Kaddasallahul Sirruh.

27. Elahi Behurmate Hazrat Shah Sufi Takiuddin Kaderi Kaddasallahul Sirruh.

28. Elahi Behurmate Hazrat Shah Sufi Nizamuddin Kaderi Kaddasallahul Sirruh.

29. Elahi Behurmate Hazrat Shah Sufi Sayad Ahhalullah Kaddasallahul Sirruh.

30. Elahi Behurmate Hazrat Shah Sufi Sayad Zafor Hossaini Kaddasallahul Sirruh.

31. Elahi Behurmate Hazrat Shah Sufi Khaliluddin Kaddasallahul Sirruh.

32. Elahi Behurmate Kutubul Aktab Hazrat Mawlana Mohammed Monayem Kaddasallahul Sirruh.

33. Elahi Behurmate Sahebe Taajim o Takrim Mutawakkel Alal Hayul kayum Shah Sufi Mohammed Dayem Kaddasallahul Sirruh.

34. Elahi Behurmate Hazrat Hadea Ashekin Shah Sufi Ahmad Ullah Kaddasallahul Sirruh.

35. Elahi Behurmate Haji Shah Sufi Lakitullah Kaddasallahul Sirruh.

36. Elahi Behurmate Hajiul Haramine Shah Sufi Mohammad Saleh Lahori Kaddasallahul Sirruh.

37. Elahi Behurmate Mathlubutthalebin, Jubdathul Arefin Sultanul Mukarrebin Kutubussamwathe AlArdin, Nurl Alam, Gausul Azam Hazrat Mawlana Shah Sufi Sayad Ahmad Ullah Maizbhandari Rajiallahu Taala Anhu. Dama Faizullah.

38. Elahi Behurmate Sultanul Mukarrebin Kutube Alam, Ausia Gausul Azam Hazrat Mawlana Shah Sufi Sayad Delawar Hossain Kaddasallahul Sirruh.

39. Elahi Behurmate Sultanul Mahbubin, Imamul Kamelin, Sahebe Asrare Ausia Gausul Azam Hazrat Shah Sufi Sayad Emdadul Hoque Madda Jilluhul Ali.

40. Elahi Behurmate Sultanul Mahbubin, Imamul Kamelin, Sahebe Asrare Ausia Gausul Azam Hazrat Shah Sufi Sayad Ahmad Hossain Muhammad Erfanul Hoque Madda Jilluhul Ali.

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