SUFISM: 2011

Qadiri Chain

Sayyiduna Rasulillahi (SAW)
Sayyiduna Amirul Mu’minin Ali (RA) (W. H: 40)
Hadhrat Khaja Hassan Basari (RA) (W. H: 111)
Sheikh Habib Ajami (RA) (W. H: 120)
Sheikh Dawud Ta’i (RA) (W. H: 162)
Sheikh Ma’ruful Kar Qi (RA) (W. H: 200)
Sheikh Sirr Al-Siqti (RA) (W. H: 250)
Sheikh Junaid Al-Baghdadi (RA) (W. H: 297)
Abubacker Abdullah Shibli (RA) (W. H: 334)
Abdul Azeez Tamimi (RA) (W. H: 336)
Abul Fadhl Abdul Wahid ibn Abdul Azeez (RA) (W. H: 435)
Abdul Farah Yusuf Tartusi (RA) (W. H: 447)
Abul Hasan Ali Al-Hankaari (RA) (W. H: 486)
Abu Saeed Abul Khair ibn Mubarak Maqsumi (RA) (W. H: 513)
Sayyiduna Qutub Al-Aqtab Abdul Qadir Jilani (RA) (W. H: 561)
Sayyid Abdul Razaq (RA) (W. H: 595)
Sayyid Abunnasr Pir (RA) (W. H: 618)
Sayyid Abu Salih (RA) (W. H: 691)
Pir Sheikh Ahmad Shah Qadiri (RA) (W. H: 725)
Sayyid Muhammad Shah Qadiri (RA) (W. H: 755)
Qutubuzzaman Sayyid Nazeerudin (RA)(W. H: 799)
Ghauth-e-Jahan Sayyid Nurudin (RA) (W. H: 851)
Sayyid Shah Inayatullah (RA) (W. H: 894)
Sheikh Sayyid Shuja’ (RA) (W. H: 952)

Chishti Chain

Sayyiduna Rasulillahi (SAW)
Sayyiduna Amirul Mu’minin Ali (RA) (W. H: 40)
Hadhrat Khaja Hassan Basari (RA) (W. H: 111)
Khaja Abdul Wahid ibn Zaid (RA) (W. H: 177)
Hazrat Fudhail ibn Iyadh (RA) (W. H: 187)
Sultan Ibrahim ibn Adham Balqi (RA) (W. H: 261)
Khaja Sayyid Sadidudin Hudhaifa Mar’ashi (RA) (W. H: 277)
Khaja Muinudin Abubair Al-Basari (RA) (W. H: 297)
Khaja Mumshad Alwi Dainuri (RA) (W. H: 298)
Khaja Khajagane Ibrahim Ishaq (RA) (W. H: 329)
Khaja Qudratudin Abi Ahmad Chishti (RA) (W. H: 329)
Nasirudin Abu Yusuf Chishti (RA) (W. H: 459)
Khaja Qutbudin Mawdud Chishti (RA) (W. H: 527)
Haji Sharif Sindani (RA) (W. H: 612)
Hazrat Khaja Uthman Haruni (RA) (W. H: 617)
Sultanul Hind Khaja Mueenudin Chishti Al-Ajmiri (RA) (W. H: 633)
Hazrat Qutbudin Bakhtiyar Kaki (RA) (W. H: 633)
Baba Faridudin Ganje Shakar (RA) (W. H: 664)
Sultanul Arifin Nizamudin Mahboob-e-Ilahi (RA) (W. H: 725)
Khaja Naseerudin Chirag Dahlawi (RA) (W. H: 757)
Khaja Band-e-Nawaz Husaini (RA) (W. H: 825)
Sayyid Jamalullah Shah Maghribi Husaini (RA) (W. H: 827)
Khaja Shah Kamaludin Wahidul Asrar Biyabani (RA) (W. H: 867)
Sayyid Khaja Meeranji Shamsul Ushaq (RA) (W. H: 904)
Khaja Sayyid Burhanudin Bijapuri (RA) (W. H: 935)

Qadiri-ul-Chistiya

Khaja Haji Ishaq Chishti Qadiri (RA) (W. H: 953)
Khaja Haji Muhammad Chishti Qadiri (RA) (W. H: 972)
Khaja Junaid Thani (RA) (W. H: 985)
Khaja Shah Hidayatullah Ayni (RA) (W. H: 1018)
Khaja Sayyid Kamaludin Bukhari (RA) (W. H: 1052)
Khaja Sayyid Jamaludin Chishti Qadiri (RA) (W. H: 1162)
Sayyid Muhammad Shah Mir Chishti Qadiri (RA) (W. H: 1186)
Khaja Sayyid Kamaludin Sham’ Khan Dan Misht (RA) (W. H: 1224)
Khaja Alawudin Chishti Qadiri (RA) (W. H: 1251)
Khaja Sayyid Burhanudin (RA) (W. H: 1290)
Sayyid Sultan Mahmudullah Shah (RA) (W. H: 1311)
Hazrat Sheikh Kamalullah Shah Macchliwale Shah (RA) (W. H: 1351)
Kanzul Irfan Hazrat Ghauth Ali Shah Ghauthi (RA) (W. H: 1373)

Nurul Mashaikh Sayyid Ahmed Muhyiddin Nurishah Jilani (RA) (W. H: 1411)

Qutbul Mashaikh Hazrat Syed Arifudheen Jilani Noori Sarkar Qibla

Reference: "http://anwariya.com/Pages/Silsila.html"

Sufism is the name given to the internal knowledge available in the holy Qur’an. There are three types of lessons in the holy Qur’an.

The do’s and don’ts are explained in one; the history in another and the oneness of God (thawheedh) in the remaining lesson.

The first lesson gives the explanations of Halal’s and Haram’s (permissible and prohibited), the second lesson gives the history of prophets pbut and the history of the people on whom Allah sent down His punishment while the third lesson gives the explanation and evidences for Allah’s zaath, Sifaath, Af’aal and Aasaar (explained briefly in the article on Kalima ).

It is imperative on those who have belief in the Qur’an to understand all the above three lessons. The Sahabas RA (Muslims who lived with the Prophet Muhammad pbuh)were the one who had the complete understanding of all these lessons, the reason being their proximity to the Prophet Muhammad pbuh. Moreover those great people had sacrificed their land, money, business and their family for attaining those explanations.

The Sahabas RA were ready to sacrifice anything for the sake of Allah. Though the Qur’an was in the mother tongue of the Sahabas, they could understand it’s explanations only due to their proximity to the Prophet pbuh. They were ready to sacrifice their life for this. We all know that out of over 1 lakh sahabas RA importance is given to the righteous four khalifas RA. The fact is that they never went to any madrasa or university to learn.

Hazrath Ibn Abbas RA was in the proximity of the Prophet pbuh for just over 3 years. He migrated to Madina when he was nine and when he was over 13 years, the Prophet pbuh left this world. In this short period itself Hazrath Ibn Abbas RA had become a spring of all knowledge in Qur’an. More over he was called as the Sultanul Mufassireen (The leader of all explainers to Qur’an). In the same way, Hazrath Abdullah ibn Umar RA, Hazrath Abdullah ibn Mas’ood RA, Hazrath Abdullah Ibn Zubair RA and the crown of all Hazrath Ali RA were a mine of knowledge by themselves. As the mother tongue of all these people were Arabic they had no need to learn the language of the Qur’an but they had to know the intrinsic knowledge (irfan) of the Qur’an.

In the present day, it is imperative for us to learn the Arabic language to understand the Mas’alas and knowledge in the Qur’an. When we reach the stage of understanding the inner knowledge of Qur’an we find that some are against it. For our discussion let us take the case of fiqh rules.

At present there are no differences of opinion in the matters pertaining to Fiqh (Shariath rules). But, during the lifetime of our Prophet Muhammad pbuh there were no fiqh books or Madrasas (Study centers). No one can prove this statement wrong. When the fiqh rules were established, books were written to explain them. Moreover, when many new fatwas (rulings) started pouring in, due to the requirements of the ummath (people), the people didn't oppose them. All the scholars of the time accepted and started to read and learn from them. They didn't dispute the authenticity of their fatwas, citing the reason that they didn't exist during the prophet's (pbuh) time.

We need not follow these fiqh rulings, if they are proved wrong. In fact, they are bid'aths (innovations). But no scholar of the earlier period disputed them. For example, let us consider the fiqh lessons of salath (prayer). The Mudhrik, Masbook and Laahik (Rules pertaining to a person joining a congregational prayer) were not existent during the period of our Prophet Muhammad pbuh or the Sahabas RA. But no scholar gave a shirk, kufr or bid'ath fatwa for them.

The same holds good for the science of Hadeeth as well. No scholar have given a bid'ath fatwa for the istilaahath (usage) that were created in the science of hadeeth in the matters like, Importance of Sihah Sitha, Uloome asmaa ur-rijal, Muthawathir ahadith, Makdhoo, Mursal, Mawzhoo etc. In the same way, consider the Thafseer (explanation) of Quran. We find debates in the science of thafseer with respect to Sarahathunnas, Isharathunnas and Ithija'unnas. These thafseer's were established only during the later period. These didn't exist during the period of the Prophet pbuh or the Sahabas RA. No scholar gave a shirk or bid'ath fatwa on these either. Instead, they accept these and are debating the interpretation of the meaning.

Now, let us come to the third lesson of Qur'an which teaches us about the zaath and Sifaath of Allah swt. The Ulamaye Rabbani (Sufis) have established certain isthilahaths (usage) and lessons on them. As explained earlier, there are no disputes with respect to the knowledge of fiqh, usools and their usages. But the same people who accept the above, oppose with vigor when the Arifeens (Sufis) tell the istilahaths of Irfan. This knowledge is Uloome Seena (Ilme Ladhun) i.e., it passes from heart to heart and not from the books. We have outlined that this knowledge was attained by the Sahabas only due to their proximity with the Prophet Pbuh.

Imam Gazzali RA has written a separate chapter to identify the bad scholars (Ulamaye Soo') in Islam. Those bad scholars understand the dheen (religion) as learning from the books and teaching to others. The present day common people also believe these scholars and their knowledge of the religion.

The Ulamaye Rabbanis (Scholars who live for the sake of Lord, Sufis) attain the knowledge of irfan after a lot of hardwork and sacrifice by being in proximity with kamil Shaikhs. The Ulamaye Rabbanis were sad that these knowledge could not be found among the common people. So, they started Khankas (spiritual teaching centers) and taught these intrinsic knowledge of Quran. Allah's good slaves understand the importance of this knowledge and experience a change in their life when they start to live according to the acquired knowledge. The bad scholars are not happy with the spread of this knowledge. Instead of coming forward and attaining this knowledge they oppose this. Apart from opposing this, they give kufr, shirk and bid'ath fatwas. They put the common people in confusion. They say that Sufism was established just a few centuries ago and hence is an innovation in religion. They say that sufism didn't exist in the period of the Prophet pbuh or the Sahabas RA. But they very well know that the fiqh, science of hadeeth and thafseer didn't exist during those times. It is imperative on the part of these scholars to learn the knowledge of Sufism.

In Sufism the following knowledge are imparted:

Tazkiyathun nafs (The purification of nafs)
Thasfiyyathul kalb (The cleansing of the heart)
Thasliye Rooh
Thamliye Sirr
The knowledge about Shirk and its types. What is shirk, the detailed explanation of shirke jali, kafi, akhfa and kafiyul akhfa are explained.

In the same way Thawheedh (oneness of Allah) and its types - ismi, fi'li, vasfi and zaathi are explained in Sufism. Similarly, Thaqwa and its types - the thaqwa of the body, heart, soul and Sirr.

The greater inner meaning of Quran is taught in Sufism. The Qur'an compels us to be in Allah's remembrance (dhikr) every moment. "And when you have finished the Prayer, remember ALLAH, standing and sitting, and laying on your sides." (Quran 4:104). This is dhikr ala dhawam. A discussion on these is presented in the article A Salik's first step.

There is a debate (or discussion) on Allah's actions in Qur'an. Allah does whatever he thinks. So, the slave becomes majbur (forced). Even in the verse, "wa maa thawfeeqi Illa billah", the slave is forced. This is the belief of the Jabariyyas. This belief is Kufr.

The sifaaths (characteristics) of Allah have been explained in the Qur'an. Allah says in the Quran, "He is Living and Self-subsisting". But the slave is also living and subsisting. So, it becomes that both are living and subsisting.

In Quran Allah says that "He is seeing and Hearing". The slave also says that he is seeing and hearing. So both are seeing and hearing.

And Allah says that He is Alim (knower). The slave says that he is Alim. So both become Alim.

Allah says that He is Kadheer (all powerful) and can do whatever He desires. The slave says that he has power and can act. So two exist with power and two actors emerge.

There is also a debate on Allah's zaath (existence or essence) i.e., Allah is Noor (light), He is over Arsh, on kurs, is surrounding every creation etc. Here the people divide into two. Some confine Allah to a particular place with a boundary. They made him mukayyad (imprisoned).

Moreover it is important for man to know about thakdheer (destiny), Jabar and kadar (forced and freedom).

A believers belief would be complete and perfect if and only if he concentrates and learns on the above specified learnings. A man cannot become kamil (perfect) without understanding the knowledge explained in Sufism.

The bad scholars instead of learning these knowledge and spreading this to others, totally oppose them. More over they mislead the people by giving many wrong fatwas. Oh! Muslims! think and decide. Let those scholars explain all the above matters, I have put forth to you. Or let any scholar graduated from a fiqh school explain any Sufi knowledge.

My dear brothers in Islam! It is only because of these scholars there have arisen so many divisions in Islam. These divisions are not because of the Shaikhs. Is it not a betrayal on the part of these scholars to hinder people from attaining the noble knowledge of Sufism?

Moreover, they try to hide their treachery. Some even put forth their wrong teachings by naming some kamil shaikh as their source.

The true teachings of Sufism is different from false Shaikh's action. Islam and Islamic rules are different from Muslim's action. Alcohol is prohibited in Islam. But many Muslims do consume it. In Islam, usury (interest) is prohibited but many Muslims do give and take it. Moreover some gamble and involve in adultery.

All the above are prohibited in Islam. Will you hate Islam due to these bad acts on some Muslims? No, we will never hate Islam but we will try to correct the wrongdoers. Similarly, it is our duty to correct the misguided shaikhs, who in the name of Sufism do unislamic acts. It is foolishness to hate Sufism, instead.

In the present circumstances the holy scholars and Shaikhs should join hands and make the people adhere to the Shari'ath and also give them the knowledge of Sufism, so they become Allah's true slave.

NOTE: The above speech was delivered when some scholars of fiqh were campaigning heavily against sufism. The harsh words in the above speech were directed towards only the bad scholars (Ulamaye Soo'); not the true scholars who are Allah's lovers (Ulamaye billahs). Good Scholars are the heirs of Our Prophet Muhammad pbuh. It is obligatory to respect and revere them. The world is bright only because of them. It is the duty of the common people to understand the differences between Ulamaye Billah's and Ulamaye Soo' and follow the right people.

"And our duty is only plain delivery of the Message"

Reference: "http://www.sufism.in/sufism/sufismquran.html"