سراج العوارف

Qutbul-Irshaad Siraajul-Awliya Sayyid Abul-Husain Ahmad-e-Noori Al- Husaini Al-Qaadiri Barkaati Marehrawi t

All rights reserved. No part of this publication may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying, recording or any information storage or retrieval system, without prior permission in writing from the publisher.

Author: Qutbul-Waqt Siraajul-Awliya Sayyid Abul-Husain Ahmad-e-Noori Al- Husaini Al-Qaadiri Barkaati Marehrawit

Imam Ahmed Raza Academy

1^st Fard: Salvation depends only on following the Madhab of The Ahle-Sunnah-wa-Ja’maah.

10^th Advice: Stress on importance of performing Salaah with Jamaat in the Musjid

11the Advice: The importance of Taqleed of the Four Imams t & the declaration of قدمي هذه على رقبة كل ولى الله by Sayyiduna Sheikh Abdul Qaadir Jilaani t

The explanation of Mehboob-e-Elahi and Mehboob-e-Subhaani – Answer to Objections

The excellence of Sheikhain (Sayyiduna Abu-Bakr t and Sayyiduna Omar t) and the Madhab of Imam Abu-Haneefa t

Physical Meh’raaj in awakardness is the exclusivity of Sayyiduna Rasoolullah r

A foreign (Ghair Mahram) still remains a foreign women even after taking Bay’ah

Siraaj Al-Awarif fil-Wasaya wa al-Maarif (The Lamp of Mystic Knowledge to Comprehend the Mystic Way of Life and Counsel) was first published in 1313 A.H.

The author of this book, Hadrat Sayyid Shah Abul Husain Ahmad-e-Noori t, who was born in 1255 A.H., belonged to the famous chain of mystics of Khanqah-e-Barkatiya of Marehra Shareef. He was the son of Hadrat Sayyid Shah Zahoor Hasan t and grandson of Hadrat Khatim al-Akaabir Sayyid Shah Aley Rasool Ahmadi t. Hadrat Noori Mia’s t mother was the daughter of Sayyid Shah Dildaar Haidar Zaidi t. He took the oath of allegiance (Baith) at the hands of his grandfather, who also appointed him as his Khalifa and successor. He owed his education and spiritual upbringing to his grandfather and Hadrat Sayyid Shah Ghulam Mohiyuddin t, the youngest brother of his grandfather. After the demise of his grandfather, Hadrat Noori Mia t ascended the seat of Sajjadah Nashin of Khanqah-e-Barkatiyya.

In the “Khandan-e-Barkaat,” the brief history of the family of Hadrat Sayyid Shah Barkatullah t, Hadrat Taj-ul-Ulama Sayyid Shah Aulaade Rasool Muhammad Mia t, has mentioned the subjects on which Hadrat Noori Mia t wrote. He writes that Hadrat Noori Mia t has left behind a few tracts on Tafseer, Beliefs, Rules of Behaviour to be observed by the Disciples, Awraad, Azkaar, Ashgaal, A’maal and Fiqh. He composed verses as well and has left behind a small collection of poems.

Hadrat Noori Mia t was a distinguished Sufi Sheikh and a profound scholar who practised what he firmly believed. He had travelled past the stages of mysticism while he was still an adolescent. He ranked high as a Qutub. He had several Khalifas and thousands of disciples. Mufti-Azam-e-Hind Hadrat Mustafa Raza Khan Qaadiri Barkaati t was his disciple and Khalifa enjoying great favours with his Sheikh-e-Tareeqat t, so much so that the Sheikh took him to the status of Wilaayat by his kind glance.

The present book originally written in Persian has great merits, the most outstanding being the selection of themes and precision’s. In his articles entitles “The Scholarly works and contributions of the family of Barkaat”, Moulana Muhammad Irshad Ahmad Rizvi Barkaati t, pays tribute to Hadrat Noori Mia t in the following words:

“Siraaj-ul-Awaarif” contains benefits and subtleties to such a degree that I have not found such qualities described with brevity in any other book on Mysticism that I have studied so far. The illustrious Noori with amazing precision and simplicity has put the counsels necessary for the Islamic life of a man together. (“Ahl-e-Sunnat Ki Awaz”, Marehra, 1999)

About the Urdu translation of Siraaj-ul-Awaarif, Moulana Muhammad Irshaad observes:

Two translations of Siraaj-ul-Awaarif have appeared. The first translation was done by Hadrat Moulana Mufti Khalil Ahmad Khan Sahib Barkaati t of Marehra and the second by Dr. Sayyid Shah Muhammad Amin Mia, the successor of Hadrat Ahsan-ul-Ulema t. The language of the latter is more simple and fluent as compared to the first translation. (Ahl-e-Sunnat Ki Awaz, Marehra, 1999)

The original book is in Persian accompanied by the versified commendation in Arabic and Persian by Imam Ahmad Raza Khan t.

The book is divided into seven sections and each section has been called “Lustres” (source of light or lustre). Each Lustre is further sub-divided into several “Noor” (Light) explaining different subjects. A summery is as follows.

Second Lustre is about the Beliefs of the Ahle-Sunnat and contains twenty-eight Noor.

Fifth Lustre is devoted to the questions regarding Fiqh and it is divided into forty-nine Noor.

Sixth Lustre concentrates on Counsels and Morality and the subject is dealt with in twenty-three Noor.

Seventh Lustre is devoted to Miscellaneous Benefits and it is divided into seven Noors.

At the theoretical level, Hadrat Noori Mia t has presented the themes related to Faith, Beliefs, Mysticism, Ethics and Morality with remarkable simplicity and precision. During the course of discussion he has given his own definition of the basic concepts of Tasawwuf. In my opinion Siraaj-ul-Awaarif makes an appeal to both heart and mind.

I congratulate Moulana Abdul Haadi Al-Qaadiri for rendering Siraaj-ul-Awaarif into English and seek the indulgence of our readers.

Dr. SYED SHAH MUHAMMAD AMIN MIAN Al-HUSAINI

QAADIRI BARKAATI (Phd)

Professor Faculty of Urdu, Aligarh Muslim University

SAJJADAH NASHEEN

For how long will the Rose conceal its beautiful, refreshing fragrance from those priviledge and honoured to be in the garden? When the Rosebud comes into full bloom, it cannot but release its sweet fragrance to inspire and enthrall those fortunate to walk into the garden.

Sheikh Abu-Muhammad Abdul Haadi Al-Qaadiri Barkaati Radawi is, in my humble opinion, this Rose and the sweet fragrance of this Rose has been captured in the messages contained in this recent book, HORIZONS OF PEFECTION.

It was my singular honour and priviledge to read the manuscript before final printing and offer a Prelude.

The central theme in this book offers guidelines and suggestions for those aspiring to live this earthly life with Imaan and to depart from this world with Imaan and stand before Allah Y, The Creator of all the Universes with their faces shining with triumph and success.

The subject matter, which deals largely with Tassawuff and Sufism and its related branches, is a subject not adequately understood or appreciated by the masses, largely because much of the available information is in Urdu or Persian.

The writer, through his vast, intensive knowledge of Tassawuff and Sufism and his enviable penmanship has made this English version available, Alhamdulillah!

HORIZONS OF PERFECTION, through it informative and valuable guidelines for Muslims, describes how interested and aspiring persons could achieve real success in this world and the Hereafter. Through his depth and insight into Tassawuff and Sufism, the writer has discussed matters relating to the necessity and importance of Bay’at (placing your hand into the hand of a Spiritual Guide or Pir-o-Murshid and thereby becoming his Mureed or Disciple). The book discusses in detail what the relationship ideally should be between the Murshid and the Mureed and what purpose this relationship serves.

Spiritual exercise of genuinely pious persons are quoted and simplified for the aspiring reader so that he or she may read it, understand its contents and benefit and implement these exercises that would deepen and strengthen the Love between Pir and Mureed and lead ultimately to deep and sincere Love for Allah Y and His most Beloved Rasool r. If the purpose of our life on this earth is to acquire the Love of Allah Y and His Rasool r through our good deeds, then the information and suggestions expressed in this book is of paramount importance.

Tassawuff and Sufism demands the uprooting of all violent passions of the soul, the extirpation from it of all avaricious desires so that the heart is detached from all things non-God, creatures and creations, and lodged in self-loss, is constantly contemplation on Allah Y, dwelling in sublime ecstasy.

It is not difficult to see that a lack of a higher vision of life has resulted in an over-emphasis on comparatively less important aspects of our worldly existence, what fact in its turn has been the root cause of all our strife’s and spiritual bankruptcy. This book, HORIZONS OF PERFECTION, will open the eyes of the reader to that higher vision and lessen the heat of ruinous competition in the field of material acquisition.

This book has rendered a great much needed service to Islam. How refreshing it is to see in this book evidence of awakening and reactivation of this spirit which Islam, the foremost champion of natural religion of reasonableness in religion, has nurtured through the centuries!

It is necessary for each individual to understand the nature and range of his potential gift. Only then can he know his actual relationship with the universe and his Creator Y and fulfill his trust, the function of vicegerency that he has accepted. This book has been designed to render assistance to those seeking guidance to accomplish this function.

I humbly invite all Muslims to enter this Rose garden, inhale its sweet fragrance and be inspired to greater spiritual heights.

May Allah Y, Most Merciful bestow greater Wisdom and Knowledge upon Sheikh Abdul Haadi Al-Qaadiri so that he could continue to inspire, motivate and enlighten us in the path of Islam, Inshallah.

This book could not have been possible without the contributions of a number of people. In the first place I want to express my gratitude to my family and especially my beloved wife Faatima Barkaati for being exemplary patient and co-operative in the long months of my engrossment in this difficult but challenging translation. My dedicated wife had indeed removed an enormous task from my mind by typing this entire book from my hand-written script at which she spent long and laborious hours, but with enthusiasm and joy.

Special thanks go to Hafiz Abubakr Wali-bhai and Sayyid Muhammad Habeeb for their excellent proof reading of the manuscript and the special way in which they edited the work for the typesetting. I am also grateful for the kind words that Brother Sayyid Habeeb penned in his beautiful Prelude.

To Brother Yunus Abdul Kareem Qaadiri Radawi (Secretary-General, Raza Academy, South Africa) for his long hours spent in the layout and preparation of this book. To Nazeer Ahmad Qaadiri, Qaasim Muhammad and Faizal Muhammad Vanker, special thanks for all the suggestions, technical assistance and hours spent in the computer hardware and software support. To Mufti Naseem Ashraf Qaadiri Habibi for being a pillar of support in solving some intricate aspects in this Sufi Manual and proof-reading the Arabic and Farsi Text.

And finally, a respectful acknowledgement to my Makhdoom and Mohtaram, the Sajjadah of The Noble Barkaati Khanqah in Marehra Shareef, Professor Sayyid Sha Muhammad Amin Mia al-Husaini Barkaati (Phd), for his valuable Urdu translation of the original Farsi Text of Siraajul-Awaarif and constant encouragement to complete this mammoth translation task.

May Allah I the Most High, with the Waseela of the Beloved Habeeb r and His Elite Servants (Awliya Allah t), bless them and all these outstanding members of the Ummah of Sayyiduna Rasoolullah r, with His choicest blessings and grant them the highest place in Jannah. .امين ثمّ امين و الحمد لله رب العالمين

The author, Qutbul-Irshaad, Siraajul-Awliya, Sayyid Abul-Husain Ahmad-e-Noori Al-Husaini Al-Qaadiri Barkaati t was born on Thursday, 19 Shawwaal 1255 Hijri (26 December 1839) in Marehra Shareef, U.P., India. He was the eldest son of Qutbush-Shaheer, Asadul-Arifeen, Sayyid Sha Hamza Al-Husaini Al-Qaadiri Barkaati t. He is a direct descendent of Sayyiduna Rasoolullah e in the 38^th generation via the noble Husaini Zaidi Sa’daat t chain. His ancestors migrated from Madina Munawwarah to Iraq because of political harassment. Later, they moved to the Indo-Pak sub-continent. By Divine Command, the elders of the family were ordered to settle in Marehra, a small village in U.P., India.

His family genealogy is as follows: Sayyid Abul-Husain s/o Sayyid Zahoor Hasan s/o Sayyid Ale’Ahmed t s/o Sayyid Hamza t s/o Sayyid Ale’Muhammed t s/o Saahibul Barakaat Sayyid Barkatullah t s/o Khaja Sayyid Meer Owais t s/o Khaja Sayyid Meer Abdul Jaleel t s/o Qutbul-Aqtaab Khaja Sayyid Meer Abdul Waahid Bilgraami t (author of the famous thesis on Tasawwuf, “Sab’ah Sanabil Shareef”) s/o Sayyid Ibraheem t s/o Sayyid Qutbudeen t s/o Sayyid Maha-Rooh t s/o Sayyid Baddah t s/o Sayyid Kamaal t s/o Sayyid Qaasim t s/o Sayyid Husein t s/o Sayyid Naseer t s/o Sayyid Husein t s/o Sayyid Khaja Omar t s/o Khaja Sayyid Muhammad Sughra t (Mureed and Khalifa of Qutbul-Aqtaab Khaja Qutbudeen Bakhtiyaar Kaaki Aw’shee t ) s/o Sayyid Ali t s/o Sayyid Husein t s/o Sayyid Abul Farah Thaani t s/o Sayyid Abul Firaas t s/o Sayyid Abul Farah Waasti t s/o Sayyid Da’ood t s/o Sayyid Husein t s/o Sayyid Yah’yah t s/o Sayyid Zaid (3^rd) t s/o Sayyid Omar t s/o Sayyid Zaid (2^nd) t s/o Sayyid Ali Iraqi t s/o Sayyid Husein t s/o Sayyid Ali t s/o Sayyid Muhammad t s/o Sayyid Esa (Al-Maroof-bi-Mo’timul-Ash’baal) t s/o Sayyid Zaid Shaheed t s/o Sayyiduna Imam Zainul’Aabideen t s/o Sayyidush Shohadah Imam Husaein Shaheed-e-Karbala t s/o Ameeril-Moh’mineen Sayyiduna Ali Al-Murtudah t h/o Khatoon-e-Jannat Sayyadah Faa’timatuz-Zah’ra t d/o Imamul-Ambiyah wal Mursaleen Sayyiduna Muhammadur-Rasoolullah r

His mother passed away when he was at a tender age of two and a half years. He was raised under the able guardianship of his grandparents. His grandfather was the celebrated Sufi Grandmaster, Qutbul-Waqt, Khaatimul-Akaabir, Sayyid Sha Ale’Rasool Ahmadi al-Husaini t who was the Murshid of the great Mujaddid of Islam, Ala’Hadrat Imam Ahmad Rida Al-Qaadiri t.

Under the guidance of his grandfather, Sayyid Abul-Husain Noori t entered the path of Solook at a young age of 7 years. By the time he reached the age of 12, he developed enough spiritual knowledge to qualify as a perfect Saalik of the Path. The Murshid t carefully observed his spiritual progress, and finally, on the 12^th of Rabbi-ul-Awwal Shareef 1267 Hijri, initiated him as a Mureed in the Qaadiriyyah Spiritual Order. Aarif-e-Noori t states that immediately after his initiation, his Murshid bestowed on him 13 Khilaafat of various Salasil of the Noble Family. This coronation took place in a huge gathering in the Khanqah of Marehra Shareef on the occasion of the Mouloodun-Nabi r celebrations.

Aarife-Noori t further states that on the same night, the Murshid ascended the official Spiritual Throne of the Masters and after offering him some coins as a gift, held his hands and granted him the Ijaaza of Quraan al-Kareem, Siha-Sitta, Musannifaat Sha Waliullah, Hisna-Haseen, Dalaailul-Khayraat, Asma-e-Arbaeen, Hizbul-Bahar, Hadith Musalsal bil Awwaliyya, Hadith bil Izafa, Musafihaat-e-Arba’ah, Musafiha wa Mushabika, Hirze-Yamaani Dua-e-Saifi, etc. and also the Asnaad of all the Uloom the Murshid received from his teachers and Mashaa’ikh. A detailed list of these is found in the book, “An-Noor wal-Baha”. The Murshid-e-Kaamil then filled his heart with Spiritual Knowledge and taught him the secrets of Faide-Baatini Bila Peer-o-Murshid. He says that he was only 12 years old at that time.

Aarife-Noori also studied the full Aalim course under great Ulama of that time. The subjects he mastered were:-

He mastered these Sciences in a short period of time. He gained most of his spiritual knowledge from within his family Mashaa’ikh, namely his Murshid Kaahtimul-Akaabir t, his small Grandfather, Taajul-Aarifeen Sayyid Sha Gholaam Muhiyyudeen Ameere-Alam t and Ilmut-Takseer from a Khalifa of the Murshid, Sheikh Sayyid Shamsul-Haq Tinka Sha t. He also studied some fields of Tasawwuf from Sheikh Sayyid Ainul-Hasan Bilgraami t and Sheikh Ahmad Hasan Sufi Muradabadi t.

Sayyid Aarif-e-Noori also derived Faid and Barkaat in the Spiritual World from numerous Prophets and Awliya of Allah Y. They are as follows:-

1. Sayyidul Ambiya Muhammadur-Rasoolullah r who he made Moaaniqa[1] and Musafaha[2] with and took Bay’ah on his sacred hands. He was also privileged to sit besides him in his Sanctified Majlis.

Aarife-Noori t has also authored numerous books in Urdu, Farsi and Arabic. Some of the books are:

6. عقيده اهل سنت نسبت محاربين جمل و صفّين و نهروان

He has also written many marginal notes on the following Awraad, which are preserved in the treasures of handwritten manuscripts of the Grandmasters in the Noble Khanqah of Marehra Shareef. These are:-

There are two very important points to note about Aarife-Noori t. Firstly, he is not only the Peer-Bhai[3] of the great Mujaddid Ala’Hadrat Imam Ahmad Rida Al-Qaadiri Muhaqqiq Bareilwi t, but also his Ustaaz in the field of Ilmul-Jafr. This is the most intricate of all Spiritual Sciences of Knowledge. The Mujaddid enjoyed the tutorship of Sayyiduna Aarife-Noori t in this occult science. Secondly, he is the Murshid of the Great Mufti and Ghouse, Taajul-Awliya Badrul-Foqaha Aarife-Billah Mufti-e-Azam Ash-Sheikh Imaam Mustafa Rida Al-Qaadiri Noori t. Both these personalities are also two of his many illustrious Khulafa. If his student and Mureed are of such high caliber then I will leave it on the minds of the reader to understand the status and caliber of Sayyiduna Aarife-Noori t himself. He is also the 38^th Grandmaster of the Qaadiriyyah Golden Chain of Mashaa’ikh. The translator (Faqeer Abdul-Haadi) is proud to be under the spiritual banner of this Golden Chain and also to be a humble Mureed of Ghosul-Waqt, Mufti-e-Azam Qutbe-Alam ash-Sheikh Imam Mustafa Rida al-Qaadiri t.

When one reads this book, one will appreciate the spiritual status and intense devotion of the author. He was the 7^th consecutive Qutub of the Noble Barkaati Family, which is rare and unique to find in other noble Sufi Families of the world. He was privileged with a very special relation with the two giants in the Spiritual World, Sultaanul-Awliya Sayyiduna Sheikh Abdul-Qaadir Jilaani t and Shahensha-e-Hindustan Khaja-e-Khajigaan Hadrat Khaja Moeenudeen Ghareeb Nawaaz t.

It is recorded that people flocked to him in Ajmer Shareef in the annual Urs Shareef with letters of requests to be presented to the Great Khaja t for approval. He gave these papers to his Khadim, Hafiz Nazrullah, to take to a specific place south west of the Mazaar Shareef. There, he was told, he will meet a person who will take the letters from him. Moulana Gholaam Shabeer Badayuni t heard this and desired to meet the messenger of the Great Khaja t. So he secretly followed Hafiz Nazrullah and carefully looked around for the messenger. As he got close to the designated spot, he rushed ahead to inspect this spot and there was a few seconds between him and Hafiz Sahib. He did not find the messenger but was amazed to see Hafiz Nazrullah’s hands empty. He asked him what happened to the papers. Hafiz Sahib replied, “Why are you joking with me? Just a second ago, you took all the papers from me and still ask about them?” Both were totally confused and returned to Sayyiduna Aarife-Noori t.

The Khadim explained his experience and the noble Sayyid t replied, “There are some Jinns that are commissioned to the sacred court of the Khaja as Khadims. They convey to and from the Khaja all requests. The Great Khaja t has blessed me as an official to collect requests and send them to him. The messengers are aware of me and the person I send with the papers. It is the same messenger that took the papers from you.” The Murshid t turned to Moulana Badayuni t and asked, “Did you also go with?” He replied in the affirmative. Then Sayyiduna Noori t said, “You were an intruder in the transaction and therefore they adopted your image and took the papers away in a split of a second.” On the 3^rd day, all the letters were returned to the senders who found the Great Khaja’s t comments written on them. Aarife-Noori t then said, “This is a great blessing of the illustrious Khaja t on my humble self. I am grateful and honoured to serve the Great Master t with my heart and soul.”

The Sayyid t possessed an impeccable personality. If he saw a poor person with torn clothes, he requested it from him saying that he liked it. The poor person would feel happy and present them to him. The Sayyid t would then go into his home and return with new clothes as a gift for the poor man. This was his regular practice. He always sat in the company of the poor and abstained from the wealthy. The Sayyid t slept very little and spent most of his time in Spiritual Devotion (Muraqibah). It is said that the maximum time he slept was 4 hours a day. He never missed a single Tahajjud Salaah from a tender age of 6 years. Sayyiduna Aarife-Noori t was the last of the senior Mashaa’ikh of the noble Barkaati Family that punctually engaged in the occult devotion of Salaatul-Mah’kooz[4]. He had a dark black ring around both his ankles due to the strain of the Salaah.

3. Tareeqah is not separate from Sharee’ah. In fact, the pinnicle of perfection of Sharee’ah is called Tareeqah.

4. Abstain from people with corrupt beliefs as their company destroys one’s Emaan and causes laziness in worship.

6. One woman cannot be the wife of two husbands. Similarly, one Taalib cannot be the Mureed of two Murshids.

This Shining Star on the Horizons of Perfection eventually settled and breathed his last on the 11^th of Rajab 1335 (31 August 1906). He was laid to rest on the southern verandah of the Dargah Shareef of The Masters in Marehra Shareef. There, at the feet of his forefather, Sultaanul-Aashikeen Sahibul-Barkaat Sayyid Sha Barkatullah Husaini Al-Qaadiri t, he still beams his brilliance till this day from the Horizons of Perfection on all those who sincerely seek spiritual perfection.

One of his Lusters is this manual in your hand. It will lead you to the Divine Proximity of the Sublime Lord Y. I trust that my Grandmaster, the Noori Sayyid and all my Mashaa’ikh will accept my English presentation of this valuable Sufi Manual. I sincerely await the beams of their Lusters from the Horizons of Perfection. The English language is an orphan in comparison to Arabic and Urdu. It was indeed a difficult task to translate this book with all its rich meanings. But I tried very hard to present most of its concepts as close as possible. I pray to Allah the Most Merciful Y to accept this humble endevour and make it a reason for the beloved Ummah to benefit from it and through it inculcate the Divine Love and Universal Peace. آمين

والحمد لله رب العالمين و الصلوة و السلام على سيد الحامدين الشاكرين تاج الانبياء

و امام العارفين سيدنا و مولانا محمد و آله و اصحابه الدرالميامين

و علماء الملته الراشدين المرشدين و اولياء امته

ll Praise is due to Allah Y Who lit up the hearts of the Aarifeen[5] with the Torch of His Maarifah[6], and whose eyes are brightened by Proofs of Certainty. Allah Y has opened the paths of Deen and Sharee’ah for the guided so that they may protect us from the misguided. He Y has exposed the essence of Haqiqah,[7] externally and internally to them. He Y has secured the Fountain of Sharee’ah as a lake for the Believers to constantly quench their thirst when desired, and sealed off all other paths opposed to the Sharee’ah. Every Haqiqah that is rejected by the Sharee’ah is indeed Zindiqah[8]. Allah’s Y Divine Grace has opened the paths of Solook, which leads the servants to Him Y. He Y decorated Tasawwuf with obedience and protected its boundaries from falsehood. Allah Y has also blessed the Ahle-Sunnah and Fuqaha with His Divine Presence and Sainthood (ولايت). We must always follow them and use their guidance in the journey towards Allah Y. Those who follow their footsteps will not go astray. May Almighty Allah Y also accept us in the Divine Circle of Mercy where the elite servants are.

Choicest Salaams and Salutations, Praises and Blessings upon the Noblest of His Creation, the Torch of Allah Y and Gift of His Y Mercy. It is from him that creation originated and it is on him it will terminate. It is due to him that creation received recognition and all references of excellence are to him. All secrets emanate from him and are hidden in him. His noble person is everywhere in the universe and everything in the universe originates from him. He is the origin of everything and everything came into being because of him. Everything in the Universe of Allah Y has been given to him, everything turns to him and he is everything. It is due to him that generosity received status and existence received recognition. It is his blessings that nourished the Tree of Sharee’ah and Tareeqah to bare fruit. It is due to him that the trees of Haqiqah and Maarifah flourished, our Master Sayyiduna wa Habeebuna Muhammad r.

Salaams and Salutations upon his most noble Ahle-Bayt [9], his distinguished Companions[10], the illustrious Awliya and righteous Ulama of his Ummah. Especially the Pivot of the Circle of Sainthood, the Lighthouse of Irfaan and Guidance, the ocean of Secret Depths and the Controller of its Shores and Boundaries. All the Awliya turn to him. The Granter of Sainthood. There is no Saint in this world that does not depend on him and respect him. His foot is on the necks of all Awliya who always bend their necks in submission to him. Our Master, the representative of Allah’s Y Divine Qualities, who hears the cry for help and assists his followers in distress, the Chief of the Awliya, the Source of Excellence, the Summit of Spiritual Evolution, the Spiritual Ruler of the World, the Fountain of Wisdom, the Container of all Knowledge, the Example of Faith in Islam, a True Inheritor of the teachings of Sayyiduna Rasoolullah r; a Perfect and Perfected Man, the Head of the Qaadiriyyah Order, Ghousus-Thaqalain, Ghai’sul-Ko’nain, Ghiyasud-Darain, Sayyidul-Awliya, Fardul-Asfiya, Qutbe-Rabbani, Abu-Muhammad Sheikh Sayyid Abdul Qaadir Jilaani Hasani al- Husaini t. May Allah Y raise us amongst his servants who will be under his shade and protection on the Day of Judgment. O Allah Y! By the Waseela of the Grand Master Ghousal A’zam t, shower Your Mercies on us as long as the lamp of secrets light up the horizon of the heart and the beams of Ghaib (Unseen) manifest their splendour in the Arcane Dimensions. Ameen, Ameen Ya Arhamar-Raahimeen.

After Hamd and Naat, this humble servant of Allah Y, Sayyid Abul-Husain Ahmed-e-Noori Marehrawi Qaadiri Barkaati Chishti Nizaami t (compassionately) known as Mia Sahib hopes that Almighty Allah Y grants me Toufeeq and strength to be steadfast on the footsteps of my predecessors. May Allah Y be pleased with them and through them, may He Y also be pleased with me till the Last Hour. This cruel world will be left behind and is a thing to be discarded. Therefore, we must develop closeness with the Eternal Hayyu and Qay’yoom. Whoever enjoys the sweet drink of life on earth will one day inevitably taste the bitter cup of death. If one loves Allah Y and desires to meet Him Y, then Allah Y will also be happy to meet him. If one is forgetful of Him Y, then Allah I too will be unhappy to meet him. This pleasure and displeasure of man will be apparent at the time of death. This is recorded in a Sahih Hadith. Therefore, it is compulsory on everyone to strive and change the bitterness of death with the sweetness of Liqa[11]. One must develop the true desire for the vision of Allah Y at the time of death. This desire must be stronger than the thirst of a man lost for three days in a desert under the burning sun. The feeling of this vision must be stronger than the satisfaction derived from a soothing cold-water drink, which one enjoys after a three-day thirsty ordeal in the desert. When one reaches this state, the Sahih Hadith Shareef states:

But this privilege is not possible if the heart is not pure and free of all doubtful beliefs[13]. The Hadith Shareef states:

Allah Y and His Rasool r will certainly not bless the worst creation and dogs of Hell with their Divine meeting. This proves that only a true Believer with correct beliefs will be blessed with this auspicious meeting and vision. We seek refuge in Allah Y.

ne must rectify one’s beliefs in accordance to the honourable Madhab of Ahle Sunnah wa Jama’ah. All truth lies in this Madhab. All the Awliya from the era of Akmalul-Awliya, Sayyiduna Abu-Bakr As-Siddique t and Imamul-Awliya, Sayyiduna Ali Al-Murtudah t till this day, and from now till the dignified period of Sayyiduna Imam al-Mehdi t, and after that, all will be steadfast on this Madhab. Anyone who detaches himself a fraction from this Jama’at has verily removed the link of Islam from himself. Only the misled follow their fancies by opposing the Ahle Sunnah and falsely claim to be followers of the Sunnah. They also claim that their path is that of the Noble Mashaa’ikh and Awliya. They reject the Kitaabs, which record the praises of the Mashaa’ikh for the Ulama of Ahle Sunnah. They also claim that the Mashaa’ikh said those things to please the public and acted contrary to this in private. This claim is similar to the Munafiqeen of the early days of Islam. This claim is not true! I swear by the Majesty and Power of The Almighty Allah Y that our Noble Mashaa’ikh and Awliya were always steadfast on the path of The Ahle Sunnah wa Jama’ah. We will live, die and be raised, Inshallah, on this Madhab. Anyone who says otherwise is a liar. Our illustrious Mashaa’ikh and Awliya detest, dissociate and are pure of such false accusations. I urge all to pay attention and order this declaration to be relayed to all those who are not present.

lways engage one’s body and soul in the obedience of the Sharee’ah by doing good deeds and following the Sunnah. By Allah! All things that oppose this path will never lead one to the Lord of Power Y. Such path certainly leads to the Cursed Shaytaan.

O vagabond! I fear that you will not reach the Kaaba, because the path you are on leads to Turkistan (Turkey).

O Saadi! It is absolutely impossible to be on the path of salvation if you do not follow the footsteps (Sunnah) of Sayyiduna Mustafa r.

One who does not fear Allah Y is certainly influenced by the Shaytaan. He begins to disrespect the Sharee’ah and rejects its importance. Due to this ignorance, he thinks that the Sharee’ah opposes Haqiqah or the Sharee’ah is only necessary to reach one’s goal. Therefore, if one reaches one’s goal, one will no more require the assistance of the Sharee’ah. The best answer for this is of the Grand Master, Sayyidut-Taa'ifa Sheikh Junaid Al-Bagdaadi t. The Grand Master was informed of a certain group claiming that the Sharee’ah is only a means to reach a destination, and that they have reached their destination, therefore, they have no more dealings with the Sharee’ah. The great Sheikh heard this and said: “Their claim is correct of reaching their goal. But listen carefully! They have certainly reached the Fire of Hell!” May the Lord of Power Y protect us from the Fire of Hell!

ne must cleanse one’s heart (باطن) of bad habits, beautify it with virtuous conduct and adorn it with the gems of the spiritual world. The unwary assume that all duties of the Sharee’ah are fulfilled when one performs the five daily Salaah and keep the Fast. They fail to realize that the Sharee’ah that has made Salaah and Fast Fard has also made Zina and pride Haraam. It has also made Ikhlaas, Tawaado, Wafa, and Safa Fard and condemned pride, vanity, hypocrisy and all blameworthy habits as Haraam. It is important to know and obey this fact, that all these things are great principles of the Sharee’ah and compulsory to be observed. The former governs the external organs and the latter, the internal secrets. Beware! Never claim obedience to the Sharee’ah until such time one is steadfast on it.

mpty the heart of everything other than Allah Y. This is the boundary of all desires and the limit of all limitations. The path established to achieve this goal is called Solook. This path leads one to a world called Tasawwuf. The essence of this knowledge is found in the Sharee’ah. Tasawwuf cleanses the heart with the finer points of Sharee’ah and protects it from the hidden dangers of Shirk. It is reported in the Hadith Shareef that these dangers are more silent than the footsteps of an ant. Hence, Sayyiduna Rasoolullah r states:

Although the branches of knowledge in Solook and procedures in Sharee’ah may seem apart or scattered, but they all revolve around the central pivot of the Sharee’ah. So it is important to know that the pristine Sharee’ah encompasses all Sciences of Knowledge. Anything outside its framework is incorrect and discarded. Greed and the Cursed Shaytaan control some people. Such individuals regard erroneous plays, keeping long hair till the shoulders, shaving off or cutting the beard short, wearing silk clothes, listening to music and watching dances of prostitutes as part of Solook. They mock the sacred Sharee’ah, disrespect and oppose the illustrious Ulama and believe in Hulool and Itti’haad [15]. They regard these false beliefs and bad conduct as true Solook. How wisely it was said:

The morning of Qiyaamah will expose to you whom you had made love to in the darkness of the night!

In this disturbed and dangerous time of spiritual want, this Faqeer (Sayyid Abul-Hussein Ahmed-e-Noori t) has compiled this brief Kitaab for my family, Mureeds, and brothers in Islam. If one studies and obeys the rules found herein, it will surely guide one to a happy and prosperous spiritual life. This Kitaab is based on seven Lam'aat (Lustres). They are as follows:

I beg in the Merciful Court of Almighty Allah Y for His Grace to accept my humble and sincere endeavour. May Allah Y bless the reader, the recorder and me with Divine Protection on the Day when no wealth or children will assist. Only those will be secure who will appear in the presence of the Lord of Power Y with a clean and sound heart.

و صلى الله تعالى على سيدنا محمد و آله و صحبه أجمعين إلى يوم الدين و الحمد لله رب العالمين

Dear brothers, Beware! The journey to the Akhirah is ahead of this Faqeer (Sayyid Abul Husain Ahmade-Noori t). In fact, the time is very close. Therefore, I draw your attention to the advise and testimonies in accordance to the Sunnah of Rasoolullah r. I will follow the footsteps for my predecessor Mashaa’ikh. I have divorced this world, repented sincerely from all sins and observed sobriety for the remainder of my life. May the Merciful Lord Y accept my Touba and bless me. I also make Dua that Almighty Allah Y also forgives my friends through the Waseela of all the illustrious Mashaa’ikh of Silsila Aaliya Qaadiriyyah. I pray to Allah Y to bless us with higher stations of Wilaayat and honour us with the spiritual shade of the Ambiya, Siddiqeen, Shohadah and Swaliheen. They are certainly the best company to be with. Aameen!

The prerequisite for all excellence is Imaan and Islam, and thereafter, to be steadfast on the path of Ahle Sunnah wa Jama’at. Adorn your external (ظاهر) and internal (باطن) with the Hanafi Maslak[17] and Qaadiri Spiritual Silsila. This means that one is to rectify one’s external (ظاهر) self with the Sharee’ah and the internal self with Tareeqah. Follow Imam-e-A’zam Abu Haneefa Kufi t in Sharee’ah and Sayyiduna Sheikh Abdul Qaadir Jilaani t in Tareeqah. Always regard the Laws of the Sacred Sharee’ah binding upon you in every moment of your life. Always respect the Ulama and Awliya of Islam and serve them sincerely.

Show great respect to the Khanqahs and Zawiyas of the Mashaa’ikh. Attend the Musjid regularly and always perform Salaah with Jama’at. Show absolute respect and honour to your parents, Ustaaz, Murshid and teachers of Deen.

Your Murshid is to be held in the highest esteem in comparison to all the Mashaa’ikh of the era. Regard yourself as most inferior amongst the creation of Allah Y and live a very humble and simple life.

After rectifying and adjusting all actions in accordance with Tareeqah, the second thing to do is to seek a Kaamil Murshid and become his Mureed.

Look for three qualities in a Murshid-e-Kaamil. Firstly, he must be a true Sunni Muslim and he is a strict follower of the Madhab of Ahle Sunnat wa Jama’at. Secondly, he must be a staunch follower of the Sharee’ah, and thirdly, his Silsila of Tareeqah and Maslak (Path) must be correct. He must be a follower of the Ahle Sunnat wa Jama’at and strictly adhere to the Sharee’ah. He must be a Mureed and Khalifa of a Murshid who follows an uninterrupted chain of a Silsila in Tareeqah. If he is not in this category, then he is not a Murshid and he is misleading the Muslim public. May Allah Y save us from all sins.

If a Murshid possesses these three qualities, then become his Mureed and remain in his company for some time. The Murshid will teach you spiritual ethics and train you to purify the inner self (باطني). This purification is essential to achieve one’s goal in the Mystical Path.

When the time arrives and the Murshid deems it fit, he will finally award the Khilafat to the worthy Mureed. Always engross one’s self in the Remembrance of Allah Y. Request Allah Y from Allah Y Himself. If you reach Allah Y (become accepted by Allah Y), then everything in the universe is achieved because there is nothing more superior to Allah Y. In fact, whatever goodness there is, it is all from Allah Y, that is, He alone exists till Eternity while everything else will perish.

Pay great heed to my advice! Besides Allah Y, everything else is useless. Hence, seeking the useless is useless. (N.B. This is a statement of an Aarif who is steeped in the Divine Love of Allah Y) Never for a moment be unconscious of the thought of Allah Y. Therefore, do not waste time and do not sit idly. Remember Allah Y in everything you do. Make this a habit until it becomes a way of life.

Take Bay'at (Mureed) in your own family or the Awlaad (sons) of your family Sheikh, who is the Khilafa of his father or grandfather, or the Khulafa who had taken Bay'at on the hands of your family Sheikh. However, try your level best not to leave out the service of your family Sheikh. Have all your dealings with your own Sheikh and avoid the same relation with other Sho’yookh:

My beloved sons! After pledging your allegiance as a Mureed of a Kaamil Sheikh, there is no need to look around for another Sheikh. This is a habit of the faithless who do not have a goal. There are some Sho’yookh (high ranking Awliya) who are exceptions to this rule. This rule is relaxed at times when a situation arises. Although these advises are generalized for everyone, it is more specific for the Awlaad of the Barkaati family of Marehra Shareef.

Take great pains and interest in acquiring the necessary knowledge of Deen from the Holy Quraan and Sunnah. This Fard must be above all priorities. Thereafter, step into the field of Spiritualism. So, do not forget that an ignorant Sufi and an illiterate worshipper are the tools of the cursed Devil (Shaytaan). The worship of such fools is fruitless and rejected.

Furthermore, the elevation in stations, heights of excellence and finer points in the path of Solook can only be understood by an Aalim (Learned). This is not the field for the ignorant to understand. A knowledgeable devotee can easily understand the Divine Power of this intrinsic world. Ignorance and illiteracy has no place in this restricted zone.

However, if the Merciful Lord Y ordains, it is possible for one whom He blesses with His mercy to understand these secrets more than those devotees who possess ‘Ilm (Knowledge). However, such cases are not impossible, but very rare. O Allah Y! Bless us with constructive knowledge and perfect understanding of Irfaan (Mystical Science). Save us from the destruction of ignorance and carelessness. O Allah Y! Verily, You are the Lord of Absolute Understanding and I am weak and ignorant. O Most Merciful of all those who show mercy! Accept my Dua with Your Mercy.

At this point, I can recall a very interesting and beneficial story. I heard this from the lips of my grandfather and Murshid, Qutbul-Waqt Sayyid Ale’ Rasool Ahmadi Al-Husaini t. He once said that a Kaamil Durwesh (Wali) came to the city of Hadrat Khaja Moudood Chishti t. This Durwesh was a very pious and powerful Wali. Due to his excellence, a large section of the city became very attached to him.

Some bias people of the town went to the young son of Khaja Moudood Chishti t and wrongly influenced him by saying, “Why did this Durwesh come to our city and attract the people towards himself? It is best that you remove him from our city to avoid our people being split.” They convinced the Khaja’s son and accompanied him to the Durwesh. They could not do anything to the Durwesh because he was a man of great powers.

The people misled the son to confront the Kaamil Durwesh. Seeing the age and ways of the young son, the Durwesh called him at his side and expressed great love and affection to him. The Durwesh then advised him, “Dear son! First seek knowledge and then announce your Faqeeri (Mysticism) because an ignorant worshipper is a companion of the deceitful Shaytaan”. Since guidance and salvation was in the Taqdeer of this young man, he adhered to the advice and Almighty Allah Y led him to higher stations of Sainthood.

If you come across any beloved servant (Awliya) of Allah Y then engage in his service with great honour and respect. To serve a Wali of Allah is indeed a great virtue in both the worlds. But one must also be very careful not to be misled by impostors because nowadays, there is an abundance of “piously” disguised impostors moving around. Never fall for their sweet talks and attractive outlook. If one comes across an impostor, it is best to avoid him and retreat into the worship of Allah Y.

Always express kindness and hospitality to visitors according to the best of your capacity. If anyone asks you for anything, try not to turn him away empty-handed. Never beg or make requests for anything from people who are engrossed in this world. Do not ask them to do any of your personal work. It is Almighty Allah Y that ultimately fulfils all needs. On the contrary, always be swift and helpful to try and fulfil the needs of others, especially a fellow Muslim, even though you may be embarrassed to do so. Overlook all hardship and embarrassment experienced in fulfilling this duty. There is no harm on you to plead on behalf of another Muslim brother.

أطيعوا الله و أطيعوا الرسول *

After hearing this Ayah, it is compulsory on one to act on it. The very same Ayah was the last and final testament of our Sheikh, Qutbul-Waqt, Khatimul-Akaabir, Sayyid Ale’ Rasool Ahmadi Al-Husaini t. Do not take your disputes to the non-Muslim Courts of Law. Solve them by the commands and solutions of the Holy Quraan, Hadith Shareef and Sharee’ah. The best solution for all disputes are found in them, as it is stated in another Ayah:

Therefore, it is a compulsory act of pure Imaan to obey the Sharee’ah of Sayyiduna Rasoolullah r in all matters. I was pondering over this matter when my heart said, “You yourself are fit to be advised but you are advising others?” These thoughts are the Waswasa (Interference) of the cursed Devil who is trying to mislead my heart and mind. Always be mindful of the deceit of the Shaytaan because he uses amazing methods to mislead. His attacks are always brilliantly planned and mind-boggling. Allah Y states in the Holy Quraan:

لِمَ تقولون ما لا تفعلون *

Always have these Ayahs in mind and distance yourselves from corruption so that you may not be regarded as a hypocrite. Guard yourself from praises, which you do not deserve and be careful not to be praised for your sins. This is certainly a bad conduct.

O Beloved! Do not look at my bad actions for I am a sinner. Listen to my advice! It does not matter if the father is bad, but he does not desire that his child also turn out to be bad.

Although I did not completely fulfil my duties to Allah Y and did not dust my face from the dirt of sins, but O Merciful Lord! I have not given up hopes on Your Mercy because I never said that One is Two[18].

Always be very firm and staunch on your Deen so much so that people may look at you and say that this is a very pious person. Such firmness is commended in Islam. It is foolish to be arrogant on disbelief. Always love a Muslim and help the poor and destitute. Keep a distance from the rich and worldly people. Keep the transgressor, evil and Kaafir away from you, especially a Muslim who openly commit sins.

Refrain from the company of a Kaafir and Mushrik because such company is like iron and magnet.

Bad company draws you to bad habits as a magnet draws iron. Almighty Allah Y states in the Holy Quraan:

لا يتخذ المؤمنون الكافرين اولياء من دون المؤمنين *

A Kaafir is never a friend of a Muslim. They are both apart. One is a friend of Allah Y and the other is His enemy.

Be obedient to the above Ayah so that you are saved from the evil path of destruction. Although the wealthy worldly rulers may be good and just, avoid their company. The company of the rich for a devotee is similar to lethal poison. If a single drop is swallowed, it will destroy him and blacken the heart of an Aarif. In fact, the blackness in the heart of the rich also affects the heart of an Aarif. Therefore, it is said that people follow the Deen of the Kings (rulers). Do you not remember the incident of Qaadi Imam Abu Yusuf t when he was appointed the Qaadi’ul-Qo’daat (Chief Justice) of Baghdad?

When the Khalifa of Baghdad appointed Imam Abu Yusuf t as the Chief Justice of Baghdad, his classmate, Hadrat Sheikh Maroof Karkhi t, instantly cut ties with him. He said to him, “Please abstain from my presence because from the day you accepted the post of Qaadi’ul-Qo’daat, I fear that your sight and company may blacken my heart.” Allahu-Akbar! What status and words are these! Although the appointment of Imam Abu-Yusuf t as Chief Justice will only generate justice, yet Sheikh Maroof Karkhi t uttered such words. However, Imam Abu Yusuf t did not stop visiting the great Sheikh. The meeting took place in a special style. When Imam Sahib came at night to meet the Sheikh, he put off all the lamps and darkened his house. The Imam was ordered to sit behind him in the darkness and say whatever he desired and then leave.

One day the Khalifa (King) expressed his desire to Imam Abu Yusuf t that he would like to meet Sheikh Maroof t. He requested Imam Sahib to arrange a meeting. Imam Sahib said to the Khalifa that he has very little hope of this meeting because if the Sheikh meets him in darkness then what could he say about him (the King)? Nevertheless, he told him that he would convey his message and if the Sheikh agrees, then he will take him along.

One night, while talking to the Sheikh, he mentioned the desire of the Khalifa. The Sheikh was displeased with the request and said, “O Brother! Why do you intend to hurt me? I fear of loosing my Imaan by meeting with the King”. Nonetheless, the Imam insisted and convinced the Sheikh, who agreed under certain conditions. The conditions were as follows: He must accompany you alone. The room will be dark and you will sit behind me and the King will sit behind you. The King will not talk directly to me. He will whisper to you, and you will relay it to me. The meeting will be very brief. He may then convey his Salaams and leave immediately.

The King was overjoyed and accepted the conditions. He followed the Imam and sat as ordered. After Salaams, he requested through Imam Abu Yusuf t for the Sheikh to accept his invitation to come to the Palace.

The Sheikh blankly refused and said, “As far as I am concerned, the wealth of my father’s estate is pure and Halaal. He has left enough Halaal money for me to live my life. If this wealth finishes while I am still alive, I will borrow some money from the estate of my Ustaaz, Imam-e-A’zam Abu Haneefa t and live out of it. My Ustaaz’s wealth is Halaal similar to my father’s. I will only eat a little that will suffice for me to be alive”. On saying this, the Sheikh terminated this meeting and requested the King to leave and he engaged himself in Ibadah.

O Brother! Allah t has created this world (Duniya). It is incumbent on the creation (مخلوق) not to look at it with greed. Likewise, it is also important not to strengthen ties with the wealthy and express love for them. Yes, if the love is for the Sake of Allah Y then the Sharee’ah has allowed this. In fact, the relation with them must be in accordance to absolute necessity and not for worldly gain. Such love and relation does not fall in the category of worldly love. You may request the wealthy to donate some money of goods to serve and take care of the poor, destitute and orphans. One can also use such monies to perform Hajj and support one’s family so that life can continue normally. To accumulate such wealth is sometimes Fard, sometimes Waajib and sometimes Mabah or Sunnat. This will not be regarded as attachment to Duniya.

Moulana Aarif Jalaludeen Rumi t has defined Duniya as follows: "What is Duniya? It is not to be unconscious of Allah Y and not to abstain from clothing, silver, wife and children.” Verily, one must not be unconscious of the remembrance of Allah Y at all times.

This place is known as Duniya and the love of Duniya is the root of all sins. Therefore, it is important to detach one’s self from it.

الراحمون يرحمهم الرحمن ، ارحموا من في الارض يرحمكم من في السماء *

Allah Y shows His Mercy on those who show mercy unto others. Show mercy on the dwellers of the earth, mercies will be shown to you from the Heavens.

Always show mercy so that you may also receive mercy. Almighty Allah Y has ordered you to be kind and merciful to your family, orphans, destitute, travellers, wives and children, Believers (Muslims in general) and fulfil their rights. One must always be obedient to this command. Beautify your conduct with love, compassion, kindness and soft-heartedness and abstain from bad habits such as backbiting, hatred, hypocrisy, deceitfulness, adultery, sodomy and pride. By doing this, one can develop Malakooti attributes (Angelic qualities) which in turn destroys Satanic habits. Always abstain from major and minor sins. Regular minor sins leads to major sins. The worst of creation is he who opposes the sacred Sharee’ah. We pray to Allah Y to Protect us from all sins because they can cause a bad and painful death. O Merciful Lord! Protect us from a bad death. Avoid bad innovations (Bid’ah) and do not introduce a new thing that challenges the Deen. A Bid’ati is worse than an open transgressor (فاسق معلن). Salaah behind such a person is not permissible.

Do not be lavish when making my yearly Fateha (‘Urs). Lavishness is forbidden in the Sharee’ah and this Faqeer has always avoided it. Whatever little is available, prepare it for the Fateha and do not buy anything on credit for this purpose. This will result in embarrassment and worries.

Do not introduce anything new in the ‘Urs beside the traditional recitation of the Holy Quraan, Hadith Shareef, Darood Shareef (Salawaat), Kalima Tayyba, and Zikrullah. Do not engage in new things as done nowadays such as, firework display and music. Do not have Qawwali. Abstain from all unnecessary expenses that are forbidden by the Sharee’ah. Thus, Allah Y states:

كلوا و اشربوا و لا تسرفوا انّ الله لا يحب المسرفين *

Eat and drink and do not waste in lavishness for verily Allah Y does not love those who are lavish.

Abstain from all that is forbidden by the Sharee’ah. Although this Faqeer[19] is not against the method in which the great predecessor Mashaa’ikh have listened to Sima (audition), at times I have also attended such functions at the Mazaar of Awliya. But nowadays, the stringent conditions generally laid down by the Mashaa’ikh are totally ignored. Therefore, we have no other choice but to abstain from such Sima. The legality of Sima with all its conditions in this disturbed time no more exists. Nowadays, nobody listens to Sima with the conditions laid down by the illustrious Mashaa’ikh. Therefore, it is Waajib to abstain from it. However, at certain times of need, the righteous and qualified Mashaa’ikh listened to Sima. Freedom is granted to them accordingly.

N.B. For details regarding this subject, refer to the last chapter of “Kashful-Mahjoob”, “Rules of Audition” by Sheikh Sayyid Ali bin Uthmaan Al-Hijwari t, better known as Data Ganj Baksh Lahori t. The great Sufi, Khaja Sultaan Nizaamudeen Awliya Mehboob-e-Ilahi t states about “Kashful-Mahjoob”, “If one does not have a Murshid-e-Kaamil, then he should read Kashful-Mahjoob then he will find a Murshid-e-Kaamil.” The Chief of the Chishtiyyah Silsila, Khaja-e-Khajigaan, Sultaanul-Hindustan, Sayyiduna Ghareeb Nawaaz Mo’eenudeen Chishti Ajmeri t first went to the Mazaar Shareef of this great Sheikh at Lahore when he entered the Indo-Pak sub-continent. Here, he sat for forty days in Muraqiba at his feet before he proceeded to Ajmer. This itself tells us of the status of this great Sheikh.

All the Awraad and Wazaa'if of the Barkaati family Mashaa’ikh of Marehra Shareef must always be read according to their rules and regulation. They are as follows:

Always attend the Musjid to perform all five Salaah with Jama’at and continue with Zikr, Sha'ghal and Muraqiba. Never deviate or oppose the path of the Mashaa’ikh of Khandaan-e-Barkaatiyya. Adjust your external (Zaahir) self according to the Sharee’ah and your internal (Baatin) by following the examples of the illustrious Sufiyyah. All Salaah are to be read with Jama’at in the Musjid and the Fast of Ramadaan is not to be missed unless for a valid reason.

Let the respect and honour of your Murshid, his family members, countrymen and servants be binding upon you. Respect and honour your parents and teachers. Always be kind and make Dua for them. Do not walk ahead or speak before your elders unless in a situation that cannot be avoided, e.g. rushing to join the Jama’at in Salaah so that you do not miss the Takbeer-e-Tahreema, etc. If the poor come to you and relate their problems, listen to them attentively and be compassionate towards them. Assist them according to your capacity. Do not show signs of displeasure towards them. Hence, adopt obedience and abstain from disobedience. Scandal is the worst of sins. Avoid it!

Always be kind and loving to the orphans, the poor, the travellers, the servants (male and female), the sick, and the cripple. It was one of the last advises of Sayyiduna Rasoolullah r.

Do not look at such people with inferiority. Do not give them hard labour. If there is any hard labour, assist them personally. Feed them with the same food that you eat.

Always wear the garb of your family, that is, shave off the hair on the head as it was the practice of the Mashaa’ikh of Marehra. Wear the two-sided (do-palli) hat and tear open the one end symbolizing the letter “LA.” Adopt the Qaadiriyyah garb and tie a Sayli (belt) around the waist. The (خرقه قادريه)lower garb is a pyjama or Thah’band with the length being just above the ankles. Put a two-yard scarf around the neck in the shape of a “LA” (لا). Besides the pyjama, the colour of the rest of the garb must be reddish, dark brown, black or any other colour. Cloth dyed with saffron is Haraam.

Make it a habit to read the books of Hadith, Tafseer, Fiqah, Principles (Usool), Tasawwuf and Solook. Get acquainted with these books and spend most of your time studying them. Regard yourself as a follower of the Sharee’ah and the Tareeqah. Never interfere or try and change any of the rules of these Laws. Be a follower of Imam Abu-Haneefa t (Hanafi) in Sharee’ah and in Tareeqah, a disciple of Sayyiduna Sheikh Abdul-Qaadir Jilaani t (Qaadiri). Always follow these two personalities or else the end result will be disastrous because nowadays, to abandon Taqleed[21] (تقليد) leads to Kufr. Never at anytime leave the servant-ship of Sheikh Abdul Qaadir Jilaani t. For seven generations the Mashaa’ikh of the Barkaati family have been steadfast on this servant-ship and are still his humble servants. We live off his piece of bread.

Sayyiduna Ghousal A’zam t is to be regarded as the head of all Awliya as Sayyiduna Rasoolullah r is the head of all Prophets. The only factor here is that Sheikh Abdul Qaadir Jilaani t is not Khatimul-Wilaayah (Seal of Sainthood) as Sayyiduna Rasoolullah r is the Seal of Prophethood (خاتم ألانبياء).

We must have the belief that Ghousal A’zam t Sheikh Sayyid Abdul Qaadir Jilaani t is the highest-ranking Wali amongst the Awliya fraternity that were before him, his contemporaries and after him. Allah t ordered Sayyiduna Ghousal A’zam t to declare:

He announced this in full consciousness. He was directly ordered by Allah Y to publicly make this declaration. Any Wali who rejected this order was stripped of his Wilaayah.

Nowadays, some ignorant Sufis say that this declaration was made in a state of unconsciousness (سكر) and, therefore, it is not to be regarded as authentic and binding. They also say that if this declaration was authentic, then the word Wali-Allah only refers to the contemporary Awliya of his time and all those who were present in that gathering. This did not include the Awliya before and after him. These ignorant Sufis do not apply this declaration to the general Awliya. They limit it to a select few. Their baseless reason is that if this is applied to all the Awliya, then the status of Sheikh Abdul Qaadir Jilaani t will excel the status of all Awliya. The only exclusion here will be the Prophets who are above the status of all Angels, Jinns, mankind and all creation. It will also excel the status of the former noble Sahaba fraternity and the distinguished A’immah of the Ahle Bayt. In the latter Awliya it will also surpass the rank of Sayyiduna Imam Mehdi t whose excellence is evident from the traditions of Hadith Shareef. How could this be possible that Sheikh Abdul Qaadir Jilaani t be greater in status than all these luminaries? Therefore, to avoid this disaster we have to accept that this declaration only refers to the Awliya of his time and not more.

I (Sayyid Abul Hussein Ahmed Noori t) say that the above claim of these ignorant Sufis is totally false and their arguments are based on ignorance and disrespect. They have no share in Wilaayat or spiritual knowledge. Their Sainthood will be nullified as it happened to Sheikh San'ah. If anyone has doubts and say that other Awliya also made such declarations, so why should it be exclusive to Sayyid Abdul Qaadir Jilaani t? The answer to this is as follows:

Firstly, no Wali in full consciousness made or shall make such a declaration and no Wali was commanded by Allah t to do this. This is exclusive to Sayyiduna Ghousal A’zam t. No Wali before him ever made such a claim. How could we even consider such baseless arguments as true? Even for argument sake we accept their point, then too, there is no trace of continuity recorded of such declaration and no approval and confirmation from the general Awliya fraternity. So how can we claim authenticity and proof?

On the contrary, there are many of the Awliya and Ulama to confirm the declaration of our master, Sheikh Abdul Qaadir Jilaani t, especially of the reigning King of Hindustan, Khaja-e-Khajagaan, Sayyid Mo'eenudeen Hasan Chishti Sanjari Ajmeri Ghareeb Nawaaz t, who is unanimously regarded as the highest ranking Wali in the Indo-Pak sub-continent. He says: “When I heard this declaration of Sayyiduna Ghousal A’zam t, I instantly went into a state of spiritual joy and said, ‘O Master! Your feet are not only on my neck but also on my eyes and head’. There was no Wali from east to west and north to south that did not accept this command. They all confirmed and accepted the status and station of the great Ghous.”

Therefore, the confirmation of all the Awliya Allah and especially Sultaanul Hind t authenticates the superiority of Sayyiduna Ghousal A’zam t to the highest level.

I have quoted the words of Sultaanul Hind t from the famous Kitaab, Tafreehul-Khaatir fi Manaqib Sheikh Abdul Qaadir

The author of this Kitaab is Sheikh Abdul Qaadir bin Sheikh Muhiyyudeen Arbili t who compiled it by the instruction of his Murshid-e-Kaamil, Sayyid Abdul Qaadir Ghareebullah bin Sayyid Abdul Jaleel Hasani Husseini Ahmadabadi t.

The above words are recorded in the eleventh chapter of this book concerning Khaja Ghareeb Nawaaz t receiving spiritual bounties and favours from Sayyiduna Ghousal A’zam t.

It is also recorded in Lata'iful-Ghara'ib (لطائف الغرائب), written by Qutbul Khalaa'iq, Qudwatul-Mashaa’ikh, Sayyid Meer Muhammad Hasani Banda Nawaaz Geso-Daraaz t. He reports from his Murshid-e-Kaamil, Qutbul-Aalam, Khaja Naseerudeen Mehmood Chiraagh Dehlawi t as follows: “When Allah Y ordered Sheikh Abdul Qaadir Jilaani t to announce, ‘My foot is on the necks of all Awliya-Allah’, then all the Awliya of the world bent their necks under the feet of the great Ghous. At that time, Khaja Mo'eenudeen t was a young man meditating in one of the caves of Khurasaan mountains. When he heard this command, he quickly bent his head before the other Awliya could. He bent so low in submission that it touched the ground and said, ‘O Master! Your feet are also on my head’. Allah Y exposed my action to the great Ghous in Baghdad who publicly announced, ‘The son of Ghiyaathudeen (Father’s name of Ghareeb Nawaaz) acted swiftly and bent his head under my feet before any Wali of Allah could. He has displayed great humility and Adab, and hence, earned himself the station of Mehboob (Beloved) from Allah Y and His Rasool r. Shortly, the spiritual kingdom of Hindustan will be entrusted to him.’ Everything happened as Sayyiduna Ghousal A’zam t predicted.”

Sheikh Muhammad Jamaaludeen Sohrawardi t records in his Kitaab, Sa'irul Aarifeen (سير العارفين), that once Khaja Mo'eenudeen Chishti t met with Sayyid Abdul Qaadir Jilaani t on some mountain. He spent 57 days in the company of the great Ghous and received great Barkaat and spiritual enlightenment from him.

(نكات الأسرار), that once in the Majlis of Khaja Fareedudeen Ganje Shakar t the same topic was raised. Khaja Fareed said, “If I were present at that time when the Grand Ghous made this declaration, I would have placed his sacred feet on my neck and boastfully said, ‘Your Majesty's sacred feet is also on the pupil of my eye’.”

Sheikh Noorullah, who is the grandson of Sheikh Hasan Qutni t, writes in his book, Lata'if-e-Qaadiriyyah (لطالْف قادريه), that Khaja Mo'eenudeen t requested from Sayyiduna Ghousal A’zam t the Kingdom of Iraq. He replied, “I have given Baghdad to Sheikh Shahaabudeen Sohrawardi t and, therefore, I give Hindustan to you”.

One day, a noble member of the Saabiri Chishti family commented to me regarding the declaration of the great Ghous. This is how he interpreted it: “This command encompasses all the Awliya who had passed away before him, his contemporaries and all those who will come after him. This excludes those who are unanimously agreed as superior in creation. There is a consensus of the Ummah on this and they are the Prophet fraternity including Nabi Esa u who will return to earth. It is an agreed fact that the Prophets hold the highest rank in the entire creation so they are excluded from this group. In general, the Sahaba, Ahle-Bayt and illustrious Imams fall under this group, but in a very special way. The feet of Sayyiduna Ghous-e-A’zam t on their shoulders is like a compassionate father who carries his beloved son on his shoulders, which does not signify that the status of the son exceeds that of the father. This is similar to the incident when Sayyiduna Rasoolullah r carried Sayyiduna Ali t on his sacred shoulders and ordered him to break the idols in the Kaaba. On another occasion, the Holy Prophet r lovingly carried Imam Hasan t and Imam Husain t on his shoulders. The same will apply above. Secondly, concerning the feet on the shoulders of his contemporaries and those to be born after him is like the feet of the father on the shoulders of the son. In this manner, there will be no harm or objection to generalize the command of Sayyiduna Ghousal

This is what my respected Saabiri brother had to say. Now, I (Sayyid Abul Husain Ahmad-e-Noori) say that to an extent, this interpretation is possible, but what is the need for it because the words of Ghousal A’zam is clear and explicit and needs no interpretation.

The word “Wali-Allah” is used which says the whole story. It encompasses the Awliya fraternity only. Prophets are known as Ambiya. Sahaba are called Sahaba. Ahle Bayt are called Ahle Bayt, they all have their own status. They will be obviously excluded by the word “Wali-Allah.” The others are not known as Awliya. They are called Ambiya, Sahaba, Ahle Bayt, and A’imma-e-Ahle-Bayt, etc. Therefore, the word “Wali-Allah” strictly refers to all the noble personalities of this Ummah excluding the above groups. It is stated in Nafhaatul Uns (نفحات الأنس) that after the sad Wisaal of Sayyiduna Rasoolullah r the Companions of Sayyiduna Rasoolullah r held higher status than the general public. Therefore, they were called Sahaba and nothing else.

This title became exclusive to them with the result that they became a special group. After this, those who saw and sat in the company of Sahaba were called Taba’een. The group that benefited from the Taba’een was called Taba’Tabi’een. After them, great personalities appeared in the Ummah. They were given various name, namely, Zaahid, Faqhi, Aarif, Sufi, Muhaddith, Mujtahid, etc. Some were given special names such as Sufiyyah and Arbaabe-Tasawwuf. These titles were introduced in the year 200 Hijri and the first person to be given the title of “Sufi” was Sheikh Abu-Haashim t. So, by the word “Wali-Allah”, certain groups, e.g. Ambiya, Sahaba, Ahle Bayt and A’immah, are automatically exempted.

Some people say that the status of Sheikhul Mashaa’ikh, Sultan Nizaamudeen Awliya t, is greater than Sayyiduna Ghousal A’zam Sheikh Abdul Qaadir Jilaani t. Their baseless reason is that Khaja Nizaamudeen's title is “Mehboob-e-Elahi”, which refers to the Divine Being of Allah Y and Sayyiduna Ghousal A’zam’s t title is “Mehboob-e-Subhaani”, which refers to the Attributive Status of Allah Y. So, reference to the Being (ذات) is greater than that to the Attributive Status (صفات).

The title of Nabi Esa u is “Roohullah” and one of the titles of Sayyiduna Rasoolullah r is “Roohul-Haq”. What do they have to say about this? Do they also regard Nabi Esa u as greater in status than Sayyiduna Rasoolullah r? It is a known fact that the most beloved of Allah Y is none other than Sayyidul Mehboobeen, Sayyiduna Rasoolullah r. This is one of his most exclusive statuses. If anyone received any share of this high exclusive status then it is a shadow of the exclusivity of the beloved of Allah r.

Sayyiduna Rasoolullah’s r title is “Habeebullah” which is a “Friend of Allah Y”. When the shadow of this Divine Station flashed on our Master, Sayyiduna Ghousal A’zam Sheikh Abdul Qaadir Jilaani t, he was given the title of “Mehboob-e-Subhani.” The spiritual enlightened servants are well aware of this secret. After Sheikh Abdul Qaadir Jilaani t, Khaja Sultan Nizaamudeen t was blessed with this gift. He abstained from referring to the Attributive Qualities

(صفات) to avoid similarity to the great Ghous, Sheikh Abdul Qaadir Jilaani t. Instead, he made reference to the Being of Allah Y (ذات). He adopted the title of “Mehboob-e-Elahi.” Although this is an exclusive station of Sayyiduna Rasoolullah r, no one can ever claim similarity to him or his qualities.

This is similar to narration’s found about the steps of the Sacred Mimbar. It is recorded in the Hadith Shareef that the Pulpit (Mimbar) of Sayyiduna Mustafa r had three steps and the Noble Prophet r always ascended on the first step to deliver his Khutba. After him, Sayyiduna Abu Bakr As-Siddique t used the second step, and likewise, Sayyiduna Omar Al-Farooq t used the third step.

Then came the Khilafat of Sayyiduna Uthmaan Al-Ghani t. He used the first step to deliver his Khutba. The Sahaba inquired from him the reason of using the first step. He replied, “There was no step below the first that I could stand on. If I used the third step then there could be a possibility of the thought of similarity to Sayyiduna Omar t and the same in the second concerning Sayyiduna Abu Bakr t. So, I adopted the first step because no one could dare to have the thought of claiming similarity to Sayyiduna Rasoolullah r”.

However, since the Sufiyyah regard all the Attributive Status as the Actual Being, so both the references will result in the same essence. These are very fine and sensitive points and the general public is advised not to indulge in them. It is foolish to give priority to “Mehboob-e-Elahi” t over “Mehboob-e-Subhaani” t. Each of them has his status. There is an undisputed consensus of the Awliya regarding the unique excellence of Sayyiduna Ghousal A’zam t. Therefore, it is an agreed fact which cannot be broken because of ignorance just as the excellent titles of these two beloved servants of Allah Y cannot exceed the status of the noble Sahaba and illustrious Ahle Bayt t.

[1] To embrace.

[2] To shake hands

[3] This a common term used in the Indo-Pak sub-continent referring to Spiritual Brotherhood i.e. when two persons are the Mureed of one Murshid.

[4] The Master hangs upside down in a well with a rope tied to his feet and performs this Mystical Salaah. This was a speciality of Senior Mashaa’ikh of the golden era. Salaatul-Mah’kooz is performed after midnight and lasts till Tahajjud Salaah before Subhu-Saadiq. It is recorded in the Malfozaat of the noble Chishti Mashaa’ikh that they all performed this Salaah. They also attribute this form of Ibadah to Sayyiduna Rasoolullah r. (Refer Haft-Bihist Mashaa’ikh-e-Chisht, section on Hadrat Baba Fareed t)

[5] Aarif is singular and Aarifeen is plural. These are Gnostics and high-anking Awliya. They are accepted in the Divine Presence and are acquainted with the Divine Being. According to Sheikh-e-Akbar Ibne-Arabi t, these elite servants are those who have no responsibility to the creation, but remain engrossed in the Love of the Sublime Creator Y.

2 The recognition of Almighty Allah Y.

[7] The reality of Almighty Allah Y.

[8] Heresy

[9] Noble Household of Sayyiduna Rasoolullah r. According to the consensus of the Ulama and Sufiyyah, there are 3 types of Ahle-Bayt,

a) اصل (Asl, original),

b) داخل (Daa’khil, accepted and included)

c) لاحق (Laa’hiq, qualified due to special reasons).

There are 13 persons in the Asal category, 9 wives (Azwaaj-e-Mutah’haraat) and 4 daughters (Banaat) of Sayyiduna Rasoolullah r. In the Daa’khil category, there are 3 persons, Sayyiduna Ali Al-Murtudah t, Sayyiduna Imam Hasan t and Sayyiduna Imam Husain t. And, lastly, one person in the Laa’hiq category that is, Sayyiduna Salmaan Al-Farsi t about whom the Beloved Habeeb said, سلمان منا اهل البيت “Salmaan is from my Ahle-Bayt.” The best and most desirable opinion of the Ulama is that the Ahle-Bayt are the Azwaaj-e-Mutah’haraat and all their offsprings and Sayyiduna Ali t and Imamain Hasnain Kareemain t are from amongst them. Therefore, there are 16 persons in all of the Ahle-Bayt, 9 Wives, 4 Daughters, Sayyiduna Ali t, Imam Hasan t and Imam Husain t. (Refer Sab’ah Sanabeel Shareef, by Aarife-Billah Sheikh-e-Ajal Sayyid Mujaddid Abdul-Waahid Bilgraami Al-Husaini t, pages, 93-94)

[10] This refers to the noble Sahaba fraternity (أصحاب).

[11] Divinely Blessed meeting with Allah Y.

[12] The four groups on whom are the special Mercies of Allah Y are said to be the Nabiy’yeen, Siddiqeen, Shohadah and Swaliheen.

[13] In Sharee’ah such belief is known as Aqaa’id-e-Baatila.

[14] The transgressors of the Sacred Sharee’ah.

[15] Allah Y enters man or man is Allah Y incarnate, etc.

[16] This science is called Ilmul-Takseer or Numerology based on the Abjad formula. Each Arabic letter in the said book-name has a numerical value and when one adds them up, the total will give the year it was authored i.e. 1309.

[17] The author was a Hanafi Muqal’lid and therefore mentioned the Taqleed of Imam Abu-Haneefa t. This does not mean that the Taqleed of the other three Imams is not valid. All four Schools of Jurisprudence, viz. Hanafi, Shafa’ee, Maaliki and Hambali are Haqq and one may follow any one of the illustrious Imams. The same applies to the Spiritual Orders. The author was a Grand Master of the Qaadiriyyah order. Since the status of Sultaanul-Awliya Sheikh Abdul-Qaadir Jilaani t is superior to others, likewise is his Spiritual Order. In fact, all Mashaa’ikh and Spiritual Orders derive spiritual enlightenment and blessings from the Grand Ghous t. If a devotee belongs to any Spiritual Order, viz. Sohrawardi, Chishti, Naqshabandi, Shazali or Rifa’ee, he will always love and respect Sayyiduna Sheikh Abdul-Qaadir Jilaani t.

[18] i.e. I did not commit Shirk by associating partners with Almighty Allah Y.

[19] The author, Sayyid Abul Hussein Noori t

[20] Darood Shareef is the Urdu word for Salawaat on Sayyiduna Rasoolullah r. Throughout this book whenever the word Darood Shareef is used please understand it as Salawaat-alan-Nabi r.

[21] To follow the path of any one of the four Imams of Jurisprudence.

Imam Ahmed Raza Academy

Siraaj Al-Awarif fil-Wasaya wa al-Maarif (The Lamp of Mystic Knowledge to Comprehend the Mystic Way of Life and Counsel) was first published in 1313 A.H.

Dr. SYED SHAH MUHAMMAD AMIN MIAN Al-HUSAINI

QAADIRI BARKAATI (Phd)

Professor Faculty of Urdu, Aligarh Muslim University

SAJJADAH NASHEEN

أطيعوا الله و أطيعوا الرسول *

لِمَ تقولون ما لا تفعلون *