Hazrat Imam Rabbani Mujaddid Alifsani Sheikh ahmed Faruqui Naqshbandi Sirhindi rahmat ullah alaihu

bismillah ar rahmaan ar rahiim
laa ilaahaa illalaah muhammad rasuul allah
mazaar puranvaar Hazrat Imam Rabbani Mujaddid Alifsani Sheikh ahmed Faruqui Naqshbandi Sirhindi rahmat ullah alaihu

In the name of Allah, Most Magnificent, Most Merciful
There is no God but Allah and Mohammad is His Messenger
The illuminated mausoleum of Hazrat Imam Rabbani Mujaddid Alifsani Sheikh ahmed Faruqui Naqshbandi Sirhindi (may Allah have mercy upon him)
Mujaddid of the Hijri 14th Century
It was during the debates surrounding Ahle Sunnat differences with the Nadwis that a number of Ahle Sunnat ‘ulema’ made the remarkable claim that Imam Ahmad Raza was the mujaddid (renewer) of the Hijri 14th century. In the course of the Ahle Sunnat meeting in Patna in 1900, Maulana Abdul Muqtadir Badayuni (may Allah be pleased with him), the sajjada-nishan [successor to a Sufi pir] of the Khanqah e-Qadiria at Badayun, referred to Imam Ahmad Raza (may Allah be pleased with him) in his sermon as the ‘mujaddid’ of the present [that is, 14th century Hijri] century. Zafaruddin Bihari wrote that all those present at the meeting accepted the title, and that later thousands of others, including several ‘ulema’ of the Haramain, did so. Thus there was ijma (consensus) among the Ahle Sunnat wa Jamaat on the question.

The proclamation of Imam Ahle Sunnat Ahmad Raza Khan Qadiri as the mujaddid at this meeting occurred at a time when ‘ulema’ who identified themselves as Ahle Sunnat wa Jamaat were strongly united in condemnation of the Nadwat ‘ulema’ and Ahmad Raza had written extensively in its rebuttal, and it was not surprising that his personal influence should have grown considerable as a result.
As Imam Ahmad Raza (may Allah be pleased with him) and his followers saw it, of course, their movement was not new: their main purpose being to revive the beloved Prophet’s sunna, they were following in the footsteps of the beloved Prophet Muhammad (Allah bless him and give him peace) and his Companions (RA), and thereby reviving the ‘old’ way. For the same reason, the term ‘founder’ was, as it is today, rejected as a way of describing Imam Ahamd Raza’s relationship to the movement. To the ‘ulema’ attending the Ahle Sunnat meetings, the term ‘mujaddid’ seemed to perfectly describe the role he had come to play, while at the same time being a means of commenting on that they collectively found wrong with the Muslim community of their day.
The concept of mujaddid is based, as Zafaruddin Bilhari indicated on the hadis of the beloved Prophet Muhammad (Allah bless him and give him peace) from Abu Daud (Radhiya Allah ta'ala anhu) in which the Prophet is reported to have said, "On the eve of every century Allah will send to this community a person who will renew its religion". The need for renewal is premised on the Muslim belief that, ‘an almost unarrestable process of decline’ set in immediately after the death of the beloved Prophet Muhammad (Allah bless him and give him peace). The process of decline could, however, be temporally reversed by the appearance once every hundred years, of the renewer or mujaddid who would revive the beliefs and customs of the prophetic age.

Among the conditions necessary for one to qualify as mujaddid, Maulana Zafaruddin Qadiri Razvi (may Allah be pleased with him) wrote, were that the man (it could not be a woman) be a Sunni of sound belief, an alim who combined in himself all the sciences and skills (ulum o funun ka jami), that he be well known (the most famous among the celebrated of his age), a protector of religion unfettered by fear of going against prevailing ‘innovations’, and learned in Sharia and Tariqa (Sufism). He also has to satisfy the technical requirement that he be well known by the end of the century in which he was born, and at the beginning of that in which he was to die. In fact, failure to appear at the right time disqualified an otherwise acceptable person. According to Zafaruddin, Shah Wali Ullah (may Allah be pleased with him) [1115-76/1703-62] could not be a mujaddid because he was born and died in the Hijri 12th century, thus failing to span two centuries. Sayyid Ahmad Barelwi (1201-47/1786-1831) was disqualified for the same reason. Imam Ahmad Raza Khan (may Allah be pleased with him) on the other hand, did span two Islamic centuries, having been born in 1272/1856, and died in 1340/1921.
The Ahle Sunnat saw Imam Ahmad Raza Khan as having succeeded Shah Abdul Aziz (may Allah be pleased with him), Shah Wali Ullah’s (may Allah be pleased with him) eldest son, as mujaddid. Shah Abdul Aziz as mujaddid of the Hijri 13th century was said to have had all the necessary qualities of learning, piety, and fame among the ‘ulema’ both in India and the Arab countries. He was a brilliant teacher of Hadis, and writer of fatawa, and moreover, had disassociated himself with the movement of Sayyid Ahmad Barelwi and Shah Muhammad Ismail. When Shah Ismail wrote the book ‘Taqwiyat al-Iman (strengthening the faith)’, he was unable to write a rebuttal (disproof) to it, being then a blind man in old age. However had he not been so weak it is said that he would have done so.
Maulana Zafaruddin recognized (as does the classical theory of tajdid) that there could be more than a single mujaddid in any one century. Sometimes there was no consensus on any one person. This was indeed the situation in late 19th and early 20th century British India, in which different Muslim groups looked to different people as the mujaddid of the century. The Deobandis looked to Rashid Ahmad Gangohi (though he himself suggested that the term could be applied to a group of ‘ulema’ rather than a single individual), while the founder of the Ahmadi movement claimed that he was the mujaddid.

Shaikh Ahmad Sirhindi (may Allah be pleased with him), a Naqshbandi Sufi and contemporary of Shaikh Abdul Haq (may Allah be pleased with him) was widely accepted by the 19th century ‘ulema’ as the renewer of 11th Hijri century, and perhaps even as ‘Renewer of Second Millenium’ [mujaddid-e alf-e sani], whose task was of particular importance because it happened to inaugurate a millennium. Alahazrat Imam Raza Khan (may Allah be pleased with him) respectfully refers to him on one occasion as ‘Hazrat Shaikh Mujaddid’, and mentions with approval his work ‘Mabda’ o Ma’ad’. Imam Ahmad Raza’s evident familiarities with Shaikh Ahmad Sirhindi (may Allah be pleased with him) works make it unlikely that he would not have known about Shaikh Ahmad Sirhindi’s (may Allah be pleased with him) ‘unothodox’ views on the Prophet Muhammad’s (Allah bless him and give him peace) prophethood, and of Shaikh Abdul Haqq’s (may Allah be pleased with him) strong objections to these. The controversy over Shaikh Sirhindi grew even greater during Aurangzeb’s reign and in 1682 some Indian ulema asked certain others in the Haramain for their opinion, and the Sharif of Mecca wrote that ‘the ulema’ of the Hejaz thought Shaikh Ahmad Sirhindi (may Allah be pleased with him) was a kafir (infidel). In 1679 Aurangzeb issued a decree forbidding the teaching of those ‘false ideas’ contained in Shaikh Sirhindi’s ‘Maktubat’, which ‘are apparently opposed to the views of the Ahle Sunnat wa Jamaat’.

Debate about Shaikh Ahmad Sirhindi (may Allah be pleased with him) appears to have ceased in the 18th century, perhaps Shah Wali Ullah’s (may Allah be pleased with him) acceptance of Shaikh Sirhindi as renewer of the 11th century (though not the Renewer of the Second Millennium) eased the way and calmed the later ‘ulema’, who do not appear to have interested themselves in the controversy. Barbara Metcalf writes that the Naqshbandi order, increasingly influential in the 18th century in north India due to the contribution of mystics and poets like Mirza Mazhar Jan-i Janan (1700-80) and Mir Dard (1721-85), both of Delhi, ‘was to shape the views of many ulema toward sobriety in spiritual experience and rigorous adherence to religious law’. In this their position resembled Shaikh Abdul Haqq Muhaddis Dehlawi’s (may Allah be pleased with him) insistence that tasawwuf be guided by sharia.

The same trend is also associated with the Chishti order, though along somewhat different lines than the Qadiri and Naqshbandi sufi orders.
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Shaykh Ahmad al-Farooqi Sirhindi was an Islamic scholar and prominent member of the Naqshbandi Sufi order. He is regarded as having rejuvenated Islam, due to which he is commonly called "Mujadid Alf Thani", meaning "reviver of the second millennium", referring to the Islamic tradition of Mujaddid. Numerous Naqshbandi suborders ,such the Mujaddidi ,the Khalidi and the Haqqani sub-orders , trace their spiritual lineage through Shaykh Sirhindi, referring to themselves as "Naqshbandi-Mujaddidi". He was born on the day of 'Ashura, the 10th of Muharram in the year 971 H., in the village of Sirhind near the city of Lahore in present-day India. Sirhindi's shrine is located in Sirhind, India and is referred to as "Rauza Sharif".
Early Education
He received his knowledge and education through his father and through many shaikhs in his time. He made progress in three tariqats: Suhrawardiyya, Qadiriyya, and Chistiyya. He was given permission to train followers in all three tariqats at the age of 17 years. He was busy in spreading the teachings of these tariqats and in guiding his followers, yet he felt that something was missing in himself and he was continuously searching for it. He felt an interest in the Naqshbandi Sufi Order, because he could see by means of the secrets of the other three tariqats that it was the best and highest. His spiritual progress eventually brought him to the presence of the Ghawth and Qutb of his time, ash-Shaikh Muhammad al-Baqi, who had been sent from Samarqand to India by the order of his shaikh, Muhammad al-Amkanaki. He took the Naqshbandi Order from the shaikh and stayed with him for two months and some days, until Sayyidina Muhammad al-Baqi opened to his heart the secret of this tariqat and gave him authorization to train his murids in the Order.
Sirhindi's World view
Sirhindi's worldview focused on the idea that ontologically, the prophethood is far greater than closeness with God. He believed that Sufi ideas which centered around spiritual growth beyond the material world, while exhibiting key concepts, fell short of encompassing Islam as a whole. Sirhindi, still accepting and using these ideas of walayat, or closeness with God, focused on a much more human understanding and reality by focusing on following the sunnah of Muhammad (SAWS) and his companions. His influence went so far as implementing jurisprudence in the Islamic world by emphasizing the Shariah and fiqh, integrating both into Indian Muslim government and society. This was accomplished through his 536 letters collectively entitled Collected Letters or Maktubat, to the Mughal rulers conveying his ideas.
http://en.wikipedia.org/wiki/Ahmad_Sirhindi
Sayings“
Abu Dawud related an authentic hadith that the Prophet, upon whom be God's peace and blessings, said, 'Allah will send at the beginning of every century someone by whom the religion will be revived,' but there is a difference between the Reviver of the Century and the Reviver of the Millennium. It is like the difference between one hundred and one thousand."
In a vision, the Prophet gave me good tidings: 'You are going to be a spiritual inheritor and Allah is going to give you the authority to intercede on behalf of hundreds of thousands on the Day of Judgment.' He bestowed on me with his holy hand the authority to guide people, and he said to me, 'Never before have I given that authority to guide people.'
”
“ Allah unveiled to me the Secrets of the Unique Oneness and He poured into my heart all kinds of Spiritual Knowledge and its refinement. He unveiled to me the Secrets of the ayats of Qur'an so that I found beneath every letter of the Qur'an an ocean of knowledge all pointing to the High Essence of Allah Almighty and Exalted. If I were to reveal one word of the meaning of it they would cut off my head, as they did to Hallaj and to Ibn 'Arabi. This is the meaning of the hadith of the Prophet , in Bukhari, narrated by Abu Huraira (r), "The Prophet poured into my heart two kinds of knowledge, one of which I have revealed and another which if I were to reveal they would cut my throat. ”
from Classical Islam and the Naqshbandi Sufi Tradition
Works
His works are his letters written to many of his contemporaries known as Maktubaat.

“ - "Moving to Allah is a vertical movement from the lower stations to the higher stations; until the movement surpasses time and space and all the states dissolve into what is called the Necessary Knowledge (cilm ul-wajib) of Allah. This is also called Annihilation (fana').
- "Moving in Allah is the stage in which the seeker moves from the station of Names and Attributes to a state which neither word nor sign can describe. This is the State of Existence in Allah called Baqa.

- "Moving from Allah is the stage in which the seeker returns from the heavenly world to the world of cause and effect, descending from the highest station of knowledge to the lowest. Here he forgets Allah by Allah, and he knows Allah with Allah, and he returns from Allah to Allah. This is called the State of the Farthest and the Nearest.

- "Moving in things is a movement within creation. This involves knowing intimately all elements and states in this world after having vanished in Annihilation. Here the seeker can achieve the State of Guidance, which is the state of the prophets and the people following the footsteps of the Prophet . It brings the Divine Knowledge into the world of creation in order to establish Guidance.
”
— Maktubat Ahmad Sirhindi

References
Classical Islam and the Naqshbandi Sufi Tradition, Shaykh Muhammad Hisham Kabbani, Islamic Supreme Council of America (June 2004), ISBN: 1930409230.
Shari'at and Ulama in Ahmad Sirhindi's Collected Letters by Arthur F. Buehler
NFIE Research

A Lecture in Urdu by Muhaddith-e-Dakkan
Abul Hasanât Hazrat Allâma Sayyid Abdullah Shâh Naqshbandi
Qâdiri Hanafi `alaihi rahmatu war riDwan
on
Allah ki Naafarmani aur Amraaz-e-Qalb
Disobedience to Allah and its relationship with the Heart and its ailments
Moulana Abul Hasnath Syed Abdullah Shah, alias Muhaddith-e- Deccan, was born in Hussaini Alam, Hyderabad on 10 Dil Hajj, 1292 AH or 6 Feb 1872 AD. Moulana Syed Muzaffer Hussain Ibn Syed Yaqoob of Naldrug was his father. Since the migration of his ancestor, Hazrat Syed Ali, this family has been the recipient of land grant from Adil Shah I, the ruler of Bijapur. The daughter of Hazrat Gul Badshah was his mother.
http://indianmuslims.in/dargahs-of-india-sirhind-sharif/
mazaar puranvaar Hazrat Imam Rabbani Mujaddid Alifsani Sheikh ahmed Faruqui ... Quite close to the dargah of Sheikh Ahmed Sirhindi stands Fatehgarh Sahib
In keeping with the traditions of the then society, this young sufi didn't attend any formal school for his education and training. He received his elementary education and lessons in Persian from his father; logic and philosophy from Moulana Mansoor Ali Khan; the Quranic sciences and other subjects from Moulana Anwarulla Khan; jurisprudence from Moulana Habeebur Rahman Saharanpuri; and the science of Hadith and literature from Moulana Hakim Abdur Rahman Saharanpuri.

Even while a student, he started teaching, in both formal and non-formal ways. At times this was in the form of adult education. Most of his audience consisted of elite and common people. He began his teaching career at the mosque named Ali Aqa at Hussaini Alam, Hyderabad, and continued it uninterrupted till his last breath.

At first he became the discipline of Hazrat Miskeen Shah. On the death of the latter, he approached Hazrat Syed Muhammad Badshah Bukhari, who was a renowned spiritual personality of that time. The latter practised both the Qadriya and the Naqshbandiya sufi path. So long as his spiritual mentor was alive, he would go to him daily walking about 4 miles whatever the climatic situation. This practice went on for about 20 years until the death of his sheikh. During the life-time of his master, Hazrat Abdullah Shah did not like to have his own followers. The number of his followers in his own life time were in lakhs and now they run into millions. He followed Hanafi school of jurisprudence. He followed his master's practice of initiating his followers in both the Qadriya and Naqshbandiya Orders.

Hazrat Abdullah Shah's greatness lay in the fact that he took care to adhere to the Sunnah in all his actions, sayings and writings. He was always eager to put into practice the teachings of the prophet recorded in Sunnah.

His writings are plenty, and a few are mentioned here as specimens of his literary contributions to the world of knowledge and ideas: Gulzar-e-Auliya, Ilajus Salikeen, Kitab Al-Mahabbat,
Tafseer-e-Sur-e-Yusuf, Mawaiz-e-Hasana, Slook-e-Mujadadiya, Qiyamat Nama, Meraj Nama, Meelad Nama, Noor-ul-Masabih (translation of his magnus opus in Arabic: Zujajat-ul-Masabih), Fazail-e-Namaz, Hassan Hussain, etc

His emotional attachment and sincere commitment to Allah and His Messenger was remarkably evident in all he did. He would spend most of his time in the service of Allah's creations. From Fajr
prayer he would begin his day. He would patiently listen to his disciples. Next he would meet the public and attend to individual grievances till 9 o'clock. After Ishraq prayers, for breakfast and other personal needs, he would spare a few minutes. From almost 10 to 2 0'clock he would have a separate session for women who either approach him for guidance or spiritual consolation. At 2 he would return to the mosque for zuhr prayer and until Asr prayer he would be engaged in giving speeches and individual attention to his disciples, responding to miscellaneous requests for help, and so on. The time between Asr and Maghrib and Awwabeen prayers, he would have dinner, attend to the letters addressed to him and dictate letters of advice. At 10 he would go to the mosque for Isha prayers and return home at 12. He would sleep for three hours. From 2 Am till Fajr prayer he would be busy with Tahajjud prayers. In short, he rested for three hours and the rest 21 hours he devoted to God and His creatures.

One of his miracles observed by a great number of his disciples is worth mentioning here. In the physical presence of their sheikh, they felt their heart stirred and incited to begin the remembrance of God. They have also observed that the end of their sheikh's followers was happy and peaceful. The latter died with the blessed phrase, La Ilaha Illallah (there is no God but Allah), on their lips at their last moment.

When his contemporary Sheikh Hazrat Syed Muhammad Badshah Hussaini died on 25th of August, Hazrat Abdullah Shah predicted that he too would leave this mortal world in two days. His prediction came true. With his death on 18th Rabiuthani, 1384 AH, or 1964 AD, at the age of 92 years, the world lost a great spiritual leader and a scholar. The funeral procession was the biggest of its kind in Hyderabad attended by about 2.5 lakh people. He is buried in Naqshbandi Chaman, Misri Gunj, Hyderabad. The Khalifa and successor of his mission is his son, Moulana Abul Barakat Syed Khaleelullah, Father of Moulana Abul Kharat Syed Anwarullah shah Naqshbandi Mujaddidi Quadery.
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Hazrath Abu Bakr as-Siddiq "RA". Lift History ,Imam of Imams,

Hazrat Abu Bakr
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Name and parentage of Abu Bakr

Hadrat Abu Bakr, as-Siddiq, (R.A.) was born in 573 A.D. at Mecca. Thus he was two years younger than the Holy Prophet (Sallallahu 'alaihi wa Sallam). He belonged to a respectable and noble family, the Bani Tamim, a branch of Quraish Tribe. H is lineage joins with that of the Holy Prophet (Sallallahu 'alaihi wa Sallam) six generations before. His name was Abdullah. Abu Bakr was his patronymic name (or Kuniyah) which became so famous that most of the people did not know his real name. After his conversion to Islam he received the title of "As-Siddiq" (The Truthful). His father's name was 'Uthman who was known by his patronymic name, Abu Qahafah. His mother's name was Salma but she was also known by her patronymic name, Ummul Khair.

Life before Islam

Since his boyhood, Hadrat Abu Bakr was a quiet and sincere man. He was very honest and truthful. Because of his sterling character he was the closest friend of the Holy Prophet (Sallallahu 'alaihi wa Sallam) since his youth and, the friendship proved to be life-long. He was a soft hearted man and keenly felt others sufferings and miseries. He used to help the poor and the needy, the distressed and the downtrodden.

Even before embracing Islam he did not like most of the customs of the days of ignorance and never drank any liquor.

His main profession was trade. He also accompanied the Holy Prophet (Sallallahu 'alaihi wa Sallam) in some of his trade missions. Because of his honesty people trusted him and often kept their money as a trust with him. His nobility and truthfulness soon made him a rich trader. Actually these qualities were soon to serve the noblest cause of Allah.

First man to accept Islam

Hadrat Abu Bakr was a firm friend of the Holy Prophet and knew him better than any other man. His honesty, nobility, truthfulness and trustworthiness, had great attraction for Abu Bakr. When the Holy Prophet (Sallallahu 'alaihi wa Sallam) disclosed to him secretly about the revelation of Allah, Abu Bakr accepted it immediately without having the slightest doubt. In this way he was the first adult free man to believe in the Holy Prophet's Mission, and became his confidant. The Holy Prophet (Sallallahu 'alaihi wa Sallam) once spoke about this, "When I invited people towards Allah, everybody thought over it and hesitated, at least for a while, except Abu Bakr who accepted my call the moment I put it before him, and he did not hesitate even for a moment." When he accepted Islam, the Holy Prophet (Sallallahu 'alaihi wa Sallam) was very pleased.

Da'wat (Invitation) towards Allah

As soon as he had accepted Islam he started the work of Da'wat (Invitation towards Allah) first secretly and then openly when it was so allowed by the Holy Prophet (Sallallahu 'alaihi wa Sallam). First he went to ‘Uthman, Talha, Zubair and Said (Ridwanullah 'alaihim 'Ajma'in). They accepted Islam on his preaching. Next day he went to 'Uthman bin Maz'un, Abu'Ubaidah, Abdur Rahman bin 'Auf and some other prominent Quraish. They also accepted Islam at his hands. In the first instance eight prominent figures accepted Islam at the hands of Hadrat Abu Bakr as-Siddiq (R.A.). Among them was Hadrat Uthman, the third Caliph of Islam. In this way he was the first Muslim, after the Holy Prophet, to preach Islam and to invite people towards Allah in a very fruitful way. The main reason for his success was his popularity among the Meccans because of his honesty, nobility, trustworthiness, good morals and fair dealings.

Hardships for Da'wat (Invitation) towards Allah

Even though he was so much respected yet he was not spared, and disbelievers of Mecca did their best to harass him.

When the number of Muslims reached 39, Abu Bakr (R.A.) asked the permission of the Holy Prophet (Sallallahu ‘alaihi wa Sallam) to invite people openly. On his persistent request the Holy Prophet (Sallallahu ‘alaihi wa Sallam) gave his consent and all of them went to Haram (the Holy Mosque or Ka ‘bah) for Tabligh (Preaching). Hadrat Abu Bakr (R.A.) gave a Khutbah (Sermon) which was the first ever delivered in the annals of Islam. Hadrat Hamzah accepted Islam the same day. When disbelievers and idolators from amongst Quraish heard it they fell on the Muslims from all sides. Abu Bakr (R.A.) despite the fact that he was considered to be the noblest of all the people in Mecca, was besmeared with blood. He was kicked, thrashed with shoes, trampled under feet and handled most roughly and savagely. He became unconcious and half-dead. This is the place to observe his extreme love for the Holy Prophet (Sallallahu 'alaihi wa Sallam) that when he gained consciousness and opened his eyes in the evening he first enquired. "How is the Prophet (Sallallahu 'alaihi wa Sallam)?" His deep love for the Holy Prophet, really, was the main cause of his success. His love and respect for the Holy Prophet (Sallallahu'alaihi wa Sallam) was unbounded.

On another occasion the Holy Prophet (Sallallahu'alaihi wa Sallam) was offering his Salat in the Ka'bah, Abu Jahl came and put a sheet of cloth around his neck and twisted it hard in order to strangle the Holy Prophet to death. Hadrat Abu Bakr saw this, he at once came and pushing Abu Jahl aside took off the piece of cloth around the neck of the Holy Prophet (Sallallahu 'alaihi wa Sallam). He then said, "Do you want to kill such a gentle person who is a Messenger of Allah and declares Allah as the Cherisher and Sustainer." Then Abu Jahl and other enemies of Islam fell upon Abu Bakr and beat him severely.

Miscellaneous services for the cause of Islam in Mecca

Hadrat Abu Bakr served Islam in numerous ways. The Quraish cruelly persecuted a number of slaves who had accepted Islam and made life difficult for them. Muslim slaves were the worst sufferers at the hands of non-Muslim masters. Hadrat Bilal (a negro), one of the best known in the galaxy of Companions of the Holy Prophet, was one among such slaves. His master Umayyah bin Khalf lashed him at night and made him lie on the burning sand during the day because of Bilal's conversion to Islam. Hadrat Abu Bakr bought him freedom and Bilal became a free Muslim. Other Muslim slaves who were bought by Hadrat Abu Bakr (R.A.), and made free were, ‘Amir bin Fuhairah, Nazirah, Nahdiah, Jariah, Bani Momil and Bint Nahdiah etc. (R.A.).

Before Hijrah Hadrat Abu Bakr spent lot of money on new converts.

When he found himself hard pressed by disbelievers he asked the permission of the Holy Prophet (Sallallahu 'alaihi wa Sallam) to migrate to Abyssinia in the 5th year of the Mission with other Muslims. The Holy Prophet (Sallallahu 'alaihi wa Sallam) permitted him but in the way he met Ibn-ud-Daghna, the chief of another tribe, Qara. On his enquiry Hadrat Abu Bakr told him about the persecution of Quraish and his intention to migrate to Abyssinia. Ibn-ud- Daghna did not want him to leave Arabia and declared to the people of Mecca that Abu Bakr was under his protection. Then nobody dared to harm him.

Abu Bakr gets the title of As-SIDDIQ

The Holy Prophet (Sallallahu 'alaihi wa Sallam) had Mi'raj (Ascension) in the IOth year of his Mission. He narrated his Ascension to the people in the morning. Some of them came to Abu Bakr and said, "Have you listened to your friend (the Holy Prophet)? He is claiming that he visited Jerusalem and the Sublime Throne in the heavens last night and talked with Allah Almighty. Would you believe it?" Hadrat Abu Bakr (R.A.) immediately replied. "If he said so then it is an absolute Truth". They again said, "Do you believe that he visited all these places and came back within a small part of night?" He again replied. "Of course I believe in it and I believe in the things which are farther than it, i.e., the news of Hell and Paradise". For this the Holy Prophet (Sallallahu 'alaihi wa Sallam) named him as-Siddiq i.e., the most Truthful and sincere person in Faith not having even slightest doubt. Of course Abu Bakr's faith was so

One of the Two in the Cave

When the Holy Prophet (Sallallahu 'alaihi wa Sallam decided to migrate to Medina, Abu Bakr was the only companion with him. He carried all his money, about five to six thousand Darhams, and started in the night with the Holy Prophet. They lay hidden in the cave of Thaur for three days. The Holy Qur'an describes it as follows

"When the disbelievers drove him out; he had no more than one companion. They were two in the cave. And he said to his companion: "Have no fear for Allah is with us". Then Allah sent down His peace upon him". (9:40)

Abu Bakr's slave 'Amir bin Fuhairah tended the flocks of goats near the cave during the day and supplied them fresh milk in the night. After three days when Quraish stopped the search of the Holy Prophet, ‘Amir bin Fuhairah (Abu Bakr's slave) brought two she-camels and both started for Medina. Thus, of all the companions, Abu Bakr (R.A.) had the honour of accompanying the Holy Prophet (Sallallahu 'alaihi wa Sallam) in the most critical days of his life. He proved to be most trustworthy on all occasions.

Hadrat Abu Bakr at Medina

He reached Quba (a place near Medina) with the Holy Prophet (Sallallahu 'alaihi wa Sallam) and stopped there. The Medinites were anxiously waiting for the Holy Prophet. At Quba there was a warm welcome. The Holy Prophet (Sallallahu 'alaihi wa Sallam) stopped at the place of Bani 'Amr bin 'Auf at Quba. Multitudes of people came there to see the Holy Prophet (Sallallahu 'alaihi wa Sallam) and most of them mistook Hadrat Abu Bakr as the Holy Prophet. On seeing this Hadrat Abu Bakr stood up and spread a sheet over the head of the Holy Prophet to protect from him the scorching rays of the hot sun. Then the Medinites recognised the Holy Prophet (Sallallahu 'alaihi wa Sallam).

On reaching Medina he fell ill because of the change of climate and got high fever. The Holy Prophet (Sallallahu 'alaihi wa Sallam) prayed for him and he was restored to health. At the time of establishing brotherhood bond between an immigrant from Mecca and a Medinite Muslim the Holy Prophet (Sallallahu 'alaihi wa Sallam) took into consideration the position in the society of the two persons. Hadrat Abu Bakr (R.A.) became the brother of Hadrat Haritha bin Zubair, a noted and respected Medinite.

Participation in the Holy Wars

He fought in almost all the battles along with the Holy Prophet (Sallallahu 'alaihi wa Sallam). In the first battle of Islam at Badr he was with the Holy Prophet like a shadow. His own son, who had not embraced Islam by that time, was fighting on the side of Quraish. After he accepted Islam he said to Abu Bakr one day, "Dear father! I found you twice under my sword at Badr but I could not raise my hand because of my love for you". "if I had got a chance", Abu Bakr replied, "I would have killed you". It was Abu Bakr's suggestion on which the Holy Prophet (Sallallahu 'alaihi wa Sallam) decided to release the prisoners of war after taking ransom.

In the battle of Uhud when some of the Muslims were running away, Abu Bakr was firm and when the Holy Prophet (Sallallahu'alaihi wa Sallam) was brought on the mountain after being injured, he was with him.

Hadrat Abu Bakr (R.A.) was the first companion to accept the peace plan of the Holy Prophet (Sallallahu 'alaihi wa Sallam) without any hesitation at Hudaibiyah when all the Muslims insisted upon fighting. Even a Muslim like Umar (R.A.) hesitated to accept the treaty with the non-believers of Mecca but Hadrat Abu Bakr fully supported the Holy Prophet's decision.

On the occasion of Tabuk expedition Hadrat Abu Bakr (R.A.) brought everything that he possessed. When the Holy Prophet (Sallallahu 'alaihi wa Sallam) asked him, "What did you leave for your family?" Abu Bakr (R.A.) said, "I have left for them Allah and his Prophet". Even Hadrat Umar (R.A.) admitted that he could never hope to surpass Abu Bakr (R.A.) in his sacrifice for the cause of Allah and Islam.

Amir (Chief) of Al-Hajjul-Akbar (9 A.H.)

It was the 9th year of Hijrah when the first Haj took place. The Holy Prophet (Sallallahu 'alaihi wa Sallam) had then returned from Tabuk expedition but he was so busy that he could not himself attend the Hajj pilgrimage. He sent Hadrat Abu Bakr as-Siddiq as his deputy to lead the Hajj caravan to Mecca. Among others in the Hajj caravan were Hadrat Sa'd bin Abi-Waqqas, Jabir, and Hadrat Abu Hurairah (R.A.). The Holy Qur'an calls this Hajj pilgrimage as "Al-Hajjul-Akbar" (The Great Hajj) because it was the first ever Hajj in the history of Islam and was the beginning of a new era of Islamic period and constitution. Hadrat Abu Bakr taught the people the Hajj rites and rituals and gave a historic sermon (Khutbah) on the Sacrificial Day before the congregation. Hadrat 'Ali followed him and proclaimed severance of all connections with the heathen world. It was announced: Non-believers should not approach the Ka'bah; no person should perform Hajj naked (as was observed before Islam); and all the treaties with pagan world would cease to operate after four months. The Holy Qur'an mentions it as follows

"An announcement from Allah and His Apostle, to the people (assembled) on the day of the Great Pilgrimage (Al-Hajjul-Akbar), that Allah and His Apostle dissolve (treaty) obligations with the Pagans. If, then, you repent, it is better for you (0 Pagan), but if you turn away then you mind it that you cannot frustrate Allah. And proclaim a grievous penalty to those who reject Faith". (9:3)

Imam of Holy Prophet's Mosque

Since his arrival at Medina the Holy Prophet (Sallallahu 'alaihi wa Sallam) himself led the Salats at his mosque all the time. This was really a high office and was not given to anybody in the presence of the Holy Prophet (Sallallahu 'alaihi wa Sallam). A few months after his return from the Farewell Pilgrimage (AI-Hujjatul-Wida’) in IO A.H., the Holy Prophet (Sallallahu 'alaihi wa Sallam) fell ill. A time came when he was unable to move and could not go to the Mosque to lead the Salat. He had to appoint someone as the Imam and this honour fell to the lot of Abu Bakr. Abu Bakr's daughter, lady 'A'isha (Radiallahu Anha) was one of the most beloved wives of the Holy Prophet Sallallahu'alaihi wa Sallam). She knew that Hadrat Abu Bakr was a soft hearted man and it would be rather hard for him to replace the Holy Prophet(Sallallahu 'alaihi wa Sallam) in the Salat. So she pleaded with the Holy Prophet (Sallailahu 'alaihi wa Sallam) to excuse Hadrat Abu Bakr from this duty but the Holy Prophet (Sallallahu 'alaihi wa Sallam) did not change his decision even though he was requested three times.

During those days once Abu Bakr was not present at the time of congregational Salat. Somebody asked Hadrat Umar to lead the Salat. The Holy Prophet (Sallallahu 'alaihi wa Sallam) after hearing the voice of Hadrat Umar enquired about the Imam and when he found that Abu Bakr(R.A.) was not leading he was annoyed and said, "Nobody will lead the Salat besides Ibn Abu Qahafa (i.e. Hadrat Abu Bakr)". Then Abu Bakr (R.A.) was called but by that time Hadrat Umar had completed the Salat. The Salat was repeated by the order of the Holy Prophet (Sallallahu 'alaihi wa Sallam) and Abu Bakr (R.A.) led it.

During his sickness, the Holy Prophet (Sallallahu 'alaihi wa Sallam) once felt some relief and went for Zuhr Salat, supported by Hadrat ‘Ali and Hadrat ‘Abbas (R.A.). His face beamed with joy and full satisfaction on seeing Abu Bakr leading the Salat. Sensing the presence of the Holy Prophet, (Sallallahu 'alaihi wa Sallam) Abu Bakr wanted to step back but the Holy Prophet stopped him and sat down by his side. After the Salat the Holy Prophet (Sallallahu 'alaihi wa Sallam) gave his last address: "Allah offered one of His servants the choice of the life on this earth and a life with Him. But the servant accepted the latter". Hearing this tears came out of Abu Bakr's eyes and rolled down to his beard. He thought of the inevitable separation from his Beloved Master (the Holy Prophet). Most of the people did not understand the meaning of Holy Prophet's address and they were surprised at Abu Bakr's crying.

Early in the morning of the last day of his life, the Holy Prophet's condition became suddenly better for a while. As the apartment was just adjoining the Mosque, he raised the curtain and observed the Muslims busy in Salat under the Imamat (leadership) of Hadrat Abu Bakr (R.A.). A smile lit up the pale face of the Holy Prophet (Sallallahu 'alaihi wa Sallam). Seeing the sign of the Holy Prophet's recovery the people in the Mosque lost control over themselves in sheer delight. They might have fallen out of the file but the Holy Prophet (Sallallahu 'alaihi wa Sallam) asked Hadrat Abu Bakr to lead the Salat and he went inside and let the curtain fall

News of the Death of the Holy Prophet

When Hadrat Abu Bakr (R.A.) found the Holy Prophet (Sallallahu 'alaihi wa Sallam) in a better condition in the morning of the last day of his life, he went a few miles outside Medina to meet his wife Hadrat Kharjah bint Zuhair (Radiallahu anha). After hearing the news of the death of the Holy Prophet (Sallallahu 'alaihi wa Sallam), he immediately returned and saw great rush at the gate of the Mosque. He did not talk to anybody and went straight to Hadrat ‘ A’isha’s apartment where the Holy Corpse was lying. After taking permission he entered the apartment and kissed the Holy Face, tears rolling out of his eyes. Then he remarked, "May my parents be sacrificed for you. I swear by Allah that death will never come twice to you. You have tasted the death which was destined for you and now you will get no other." He covered the Holy Body with a sheet and came to the Mosque.

A multitude of people was crying in the Mosque. Hadrat Umar (R.A.) was in a strong emotional state and was shouting that the Holy Prophet (Sallallahu 'alaihi wa Sallam) had not died. Hadrat Abu Bakr (R.A.) tried to calm him but Umar did not pay any attention to him. Noting the delicacy of the situation, Hadrat Abu Bakr stood in another corner of the Mosque and gave his most effective and historical address. All the people gathered around him. He said:
"O People! If any one of you worshipped Muhammad (Sallallahu 'alaihi wa Sallam) he should bear in mind that Muhammad is dead. But those who worshipped Allah should know that He is Alive and will never die. Allah says in the Holy Qur'an: "Muhammad is only a Messenger of Allah. There came down a number of Messengers before him. Then would you turn back from Islam, if he dies or is killed?"

The address of Hadrat Abu Bakr touched the hearts of the people. Hadrat Umar also cooled down. Hadrat 'Abdullah says, "It seemed that the verse of the Holy Qur'an to which Abu Bakr referred was just revealed, although we had recited it several times in the past"

Abu Bakr chosen as the First Khalifah

The Holy Prophet (Sallallahu 'alaihi wa Sallam) did not nominate his successor and left the choice of his deputy or viceroy (Khalifah) to his Ummah (followers). There were two groups of Muslims in Medina viz., Muhajirin (the Immigrants from Mecca), and Ansar (Helpers i.e., Medinites). After the death of the Holy Prophet (Sallallahu ‘alaihi wa Sallam), Ansar (Medinites) gathered in a big Hall of Medinah known as "Saqifah-i-Bani Sa'idah" to discuss the appointment of a Khalifah. Hadrat Abu Bakr and Hadrat Umar with other prominent Muhajirin (Immigrants) were in the Mosque. When they were informed about the gathering of Ansar, Hadrat Abu Bakr and Umar also went there accompanied by a number of eminent Muhajirin like Hadrat Abu 'Ubaidah bin al-Jarrah. Since Hadrat 'Ali and Hadrat Zubair (two prominent figures among Muhajirin) were not present at the spot, they could not go to the gathering.

Much discussion was going on in the gathering of the Ansar about the selection of a Khalifah. Some of the leading Ansar wanted a Khalifah from amongst the Ansar. When Hadrat Abu Bakr heard it, he said. "We acknowledge the sacrifices of Ansar for Islam. You really deserve to have a Khalifah from amongst yourselves, but Arabs will not agree on any "Amir" (Chief of other than a person from the Quraish." Hearing Hadrat Abu Bakr another Ansari, Khabab bin Mundhar stood up and said, "Let there be two Amirs (Khalifahs) then, one from amongst Quraish and another from amongst Ansar." On this Hadrat Umar stood up and said, "This is not at all possible. There would be great confusion because of two Amirs." Hadrat Khabbab bin Mundhar did not agree with Umar and there was a hot talk between them. Hadrat Abu 'Ubaidah tried to cool them down. Then another Ansari Hadrat Bashir bin an-Nu'man (R.A.) stood up and said, "The Holy Prophet belonged to the Quraish tribe. Quraishites have preference over others. All the Arabs would agree on them. Therefore a Khalifah must be from amongst them. We do not want any dispute with Muhajirin in the matter of Khilafat. We the Medinites are Ansar (Helpers) and we would prefer to remain Helpers of Allah and His Holy Prophet (Sallaliahu'alaihi wa Sallam)." Another Ansari Hadrat Zaid bin Thabit (R.A.) also supported this view and said, "There should be a Khalifah from amongst Muhajirin (Quraishis). We Medinites were Ansar (Helpers) of the Holy Prophet (Sallallahu 'alaihi wa Sallam) and would remain Ansar (Helpers) of his Khalifah as well." A number of Ansar then supported this view, and there was general satisfaction in the council over the selection of a Muhajir (Quraishi) Khalifah. Seeing this Hadrat Abu Bakr (R.A.) stood up and said, "I propose the name of Umar and Abu'Ubaidah bin al-Jarrah for this post. Select anyone of these two men as your Khalifah." But both of them refused and Hadrat Umar said, "Abu Bakr is the best of all of us because Allah has mentioned him in the Holy Qur'an saying: "The one amongst two in the cave" (9:40). He further said, Abu Bakr excelled at every occasion during the life of the Holy Prophet (Sallallahu 'alaihi wa Sallam). He deputised the Holy Prophet (Sallallahu 'alaihi wa Sallam) in leading Salats, he was appointed the Chief of Haj caravan. As such he is the fittest person to be the Khalifah." Hadrat Abu Bakr still hesitated but Umar (R.A.) and Hadrat Zaid bin Thabit Ansari held his hand and took pledge of loyalty (Bai'at). Then Hadrat Abu 'Ubaidah bin al-Jarrah and Hadrat Bashir bin an-Nu'man Ansari also took pledge of loyalty at his hands. Seeing this people from all the sides rushed to pledge loyalty to Abu Bakr (R.A.) as the first successor of the Holy Prophet (Sallallahu'alaihi wa Sallam).

Next day a general pledge of loyalty (Bai'at) was taken by the Muslims in the Mosque of the Holy Prophet (Sallallahu 'alaihi wa Sallam). Thus Hadrat Abu Bakr assumed the greatest office, after the office of prophethood, and became the first Khalifah of Islam. He gave his first address as a Khalifah in the mosque after the general "Bai'at""0 people! I have been selected as your Trustee although I am no better than anyone of you. If I am right, obey me. If I am misguided, set me right. Of course truth is honesty and a lie is dishonesty. The weakest among you is powerful in my eyes until I do not get him his due, Insha-Allah (If it should please Allah). The most powerful among you is the weakest in my eyes until I do not make him pay due rights to others Insha Allah. Allah sends down disgrace on those people who give up Jihad in the path of Allah. Allah surely sends down calamities on such people who indulge in evils.

"I ask you to obey me as long as I obey Allah and His Messenger (Sallallahu 'alaihi wa Sallam). If I disobey Allah and His Messenger you are free to disobey me. Now come and offer Salat."

In his short address, Hadrat Abu Bakr showed the role of an exemplary Khalifah of Islamic Government. No doubt Islamic Government means: "Government of Allah and His Prophet, by His obedient servants for the benefit of the people in this world and in the Hereafter."

About thirty three thousand people took pledge of loyalty (Bai'at) at the hand of Hadrat Abu Bakr in the mosque. The selection (or Election) of Hadrat Abu Bakr is a pointer towards Islamic Democracy and furnishes example for selection of a Leader for Ummat-i-Muslimah (Muslim Community) till the Day of Judgement.

Hadrat ‘Ali took pledge of loyalty a few months later because he was busy in collecting various parts of the Holy Qur'an. Some other reasons have also been given for his delay in "Bai'at'' which are ignored here.

Problems faced by Hadrat Abu Bakr As-Siddiq as a Caliph

After the death of the Holy Prophet (Sallallahu 'alaihi wa Sallam), the Arabs were on all sides rising in rebellion. Apostasy and disaffection raised their heads. Christians and Jews were filled with unrest. Some Muslim tribes refused to pay Zakat to the Caliph for "Baitul Mal" (the Public Treasury). Some disbelievers declared themselves to be prophets. There were many problems and much confusion. Hadrat Abu Bakr (R.A.) faced all these with unparalleled courage and the highest degree of Iman (Faith) which is the characteristic of a "SIDDIQ". At this place I would like to point out that "SIDDIQIAT" is the highest stage of Iman (Faith) and "Tawakkul" (Trust in Allah) after prophethood as pointed out in the following verse of the Holy Qur'an

"All those who obey Allah and the Prophet are in the company of those upon whom Allah has shown favours - of the Prophets, "Siddiqin" (The Sincere), "Shuhada" (The Martyrs), and "Salihin"(The Righteous Muslims): Ah! What a beautiful company." (4:69).

In the following lines I would like to mention the main problems faced by Abu Bakr as-Siddiq (R.A.) in brief.

Usamah's Expedition

The freed slave of the Holy Prophet (Sallallahu 'alaihi wa Sallam) and his adopted son, Hadrat Zaid bin Harith (R.A.) was martyred at the hands of Syrians (Romans) at Mautah in 8 A.H. A few weeks before his death the Holy Prophet (Sallallahu 'alaihi wa Sallam) appointed Hadrat Usamah (R.A.), the son of Zaid to lead an expedition against Syrians in order to avenge the death of his father, Zaid. When Hadrat Usamah was about to leave, the news of the demise of the Holy Prophet (Sallallahu 'alaihi wa Sallam) came and the departure of the army was postponed. After being chosen as Caliph, the first task before Abu Bakr (R.A.) was to send out this expedition. As a matter of fact, it was the most critical time in the history of Islam. The entire peninsula was in a state of unrest and disorder. Some of the new converts thought Islam would come to an end with the Holy Prophet's life. Many of the tribes had entered the fold of Islam only a short time before and were not firm in Islam. About this the Holy Qur'an has already predicted

"The wandering Arabs (Bedouins) say: We have (firm) faith. Say (to them O Muhammad): You believe not (firmly), but rather say "We submit", for the Faith has not entered into your hearts." (39:14).

At the same time news came to Medina that apostates under the command of some false prophet were planning to invade the town. Hadrat Abu Bakr(R.A.) was really facing a difficult situation. In the circumstances, the companions approached him to withdraw the expedition of Hadrat Usamah bin Zaid. In their opinion it was unwise to send troops out of Medina because they were needed at home.
Here was the test of Abu Bakr's (R.A.) faith in following the ways of the Holy Prophet (Sallallahu 'alaihi wa Sallam). He got through in his test and proved to be the most firm among all of his companions including Hadrat Umar. Abu Bakr (R.A.) said he could never alter the decision taken by his master (the Holy Prophet). He firmly replied to his companions, "How can I fold up the flag which was unfurled by the Holy Prophet (Sallallahu'alaihi wa Sallam) himself?" When Muslims saw that Hadrat Abu Bakr was firm they requested him to change the command of Hadrat Usamah because he was too young and inexperienced -- not yet twenty, thus was not fit to lead the expedition. Hearing this Hadrat Abu Bakr was much annoyed and said, "Do you want me to dismiss a man appointed by the Messenger of Allah?"

At last the army led by Hadrat Usamah left after three weeks of Holy Prophet's death. Hadrat Umar (R.A.) was also included in the army. Hadrat Abu Bakr sought Usamah's permission to leave him in Medinah, and he agreed. Hadrat Abu Bakr himself bid him farewell and went to some distance out of Medina. The young commander of the army was riding a horse and the great Caliph was walking by his side. After forty days Hadrat Usamah returned to Medinah with a great victory, the victory of Abu Bakr's (R.A.) firm Faith.

The success of Usamah's expedition also opened the eyes of those who thought Islam was dying out after the demise of the Holy Prophet (Sallallahu 'alaihi wa Sallam). Some of the tribes again came back to Islam which they had left.

Illness of Hadrat Abu Bakr and Umar's Nomination

It was the 7th Jamada-ul-Akhira, 13 A.H. that As-Siddiq al-Akbar fell ill. He had a severe fever. When the illness took a serious turn he called the "Shura" (Advisory Council) to consult about his successor, the second Caliph. Since he had seen some confusion after the demise of the Holy Prophet for the selection of a Caliph, he preferred to let the Muslims decide the matter in his presence. Following were the leading figures present in the Shura:Umar, 'Uthman,'Ali, 'Abdur-Rahman bin 'Auf, Mu'adh bin Jabal, Ubaiy bin Ka'b, Zaid bin Thabit (Ridwanullah 'alaihim Ajma'in) and other leading Muhajirin and Ansar. According to some historians he first consulted some of the most prominent Companions before calling the meeting of the General Shura about this. Among these persons were 'Uthman,'Abdur rahman bin 'Auf and Usaid bin hadir etc. (R.A.) Hadrat Abu Bakr put his proposal for Hadrat Umar to be the second Caliph. All of them agreed with the proposal except for an objection by some of the Companions about his strictness. That was the only ground on which Hadrat'Ali and Talha (R.A.) also did not agree with Hadrat Abu Bakr. But Abu Bakr(R.A.) rejected their plea on the ground that the burden of Caliphate would make him milder. Since there was no opposition to Hadrat Abu Bakr's view, Hadrat Umar was declared to be the next Caliph and all the Companions, including Hadrat'Ali and Hadrat Talha, agreed to it.

At this point I would like to point out that the decision of Hadrat Abu Bakr (R.A.) for the selection (or election) of Hadrat Umar in his presence during his life was purely based on his "Ijtihad" (Personal Judgment of a Jurist) as explained by him after his nomination of Umar (R.A.) was recorded. As a matter of fact it was the need of the time and Hadrat Abu Bakr (R.A.) was totally right in his "Ijtihad". The proof of this is also the "Ijma’” (Agreement) of the Companions on his proposal to select a Caliph while he was still alive.

Although the appointment (election) of the Caliph did not take place in the same way as it happened with Hadrat Abu Bakr (R.A.), it was not un-democratic in the sense that the nomination of Hadrat Umar took place after fair consultation with the "Shura". Hadrat Abu Bakr never wanted anything which would make Islam weak after him. He knew what had happened after the death of the Holy Prophet (Sallallahu 'alaihi wa Sallam) the repetition of which was to be avoided. The strength of the Muslim community lay in unity and that had to be preserved at any cost. For these reasons Hadrat Abu Bakr(R.A.) wanted an agreed person to be nominated as his successor in his presence. Therefore he took a decision by "Ijtihad" for the nomination of a Caliph after due consultation.

After the "Shura" (Advisory Council) had agreed on Hadrat Umar, Hadrat Abu Bakr asked Hadrat 'Uthman (R.A.) to write the will

"Bismillah-irrahmanir-Rahim (In the name of Allah, most Gracious, most Merciful)--This is the declaration which is made by Abu Bakr bin Abi Quhafah while he is about to leave for the next world. At this time even a non-believer starts to believe, and even a great sinner returns to faith, and a disbeliever begins to trust in Allah. I appoint Umar bin Khattab as the Caliph (Khalifah). You must follow his orders and obey him. I have done everything good for the sake of Allah, for His Holy Prophet and for the welfare of His Religion and Muslims and for myself in appointing him (Umar as the Caliph). I hope that he would be honest and just but if he changes his ways, and becomes unjust, I would have no responsibility, as I do not have the knowledge of the unseen. Everybody is responsible for what he does."

Afterwards he went up to his balcony with the help of some persons and addressed a big gathering of Muslims: "O my brothers! I have not appointed any of my relations or brothers as a Caliph, I have chosen the best person among you. Do you agree on this'? All of them replied in the affirmative. Then he called Umar (R.A.) and talked with him for a long time and gave him words of parting advice. Some of them are as under

"O Umar always fear Allah. An optional deed is not accepted unless the obligatory deed is done. The weight of your goodness would be heavy on the day of Judgement if you followed the Right Path in this world. The deeds of the persons who followed wrong Path in this world be having no weight on the Day of Judgement. They will have a terrible time. Make the Holy Qur'an and Truth your guide for success. Umar if you follow the path I propose for you, I will surely be by your side..........".

As-Siddiq al-Akbar passes away

After a fortnight's illness, As-Siddiq al-Akbar passed away at the age of 61 on Tuesday, the 22nd Jamadal-Akhira, 13 A.H. (23rd August 634 A.D.). Before his death he said to his daughter Lady ‘A’isha (Radiallahu 'Anha), "Do not use new cloth for my shroud. Wash the sheet in my use and wrap my corpse in it". His wish was acted upon. His next wish was to pay all the money he got as salary for Caliph from "Baitul Mal" (The Public Treasury) after selling his garden. He said, I did not like to take anything from the "Baitul Mal but Umar pressed me to accept some allowance so that I would be relieved of my occupation and devote my full time to the duties of the Khilafat (Caliphate). I was left no choice but to accept the offer". After his death 'A'isha asked Hadrat Umar to take over that garden as desired by her father. Umar remarked: "May Allah bless him. He left no chance for any body to open his lips against him".

Hadrat Abu Bakr (R.A.) was a rich merchant before his Khilafat. After he was selected as Caliph, Hadrat Umar and some other Companions put pressure on him to leave his business and accept some allowance from the Baitul Mal. He took the least possible amount which was hardly sufficient for him and his family. Once his wife wanted to prepare some sweet dish, and somehow saved something after one month. When she brought to him the money to make purchases for the sweet dish, Hadrat Abu Bakr said, "It seems that we have been over-paid, beyond our needs". He then deposited the saving in the Baitul Mal and she was not able to prepare the sweet dish. Not only this he got his allowance cut down for future by the amount saved by his wife.

As-Siddiq al-Akbar left behind a noble example of selfless service. He lived and worked for the sake of Islam to his last breath, but sought no reward.

Wives and Children

Wives
His first wife was Qatilah bint 'Abdul 'Aziz who bore to him 'Abdullah and Asma (R.A.). His second wife, Umm-i-Ruman gave birth to Lady ‘A’ isha (R.A.), the most beloved wife of the Holy Prophet (Sallallahu 'alaihi wa Sallam), and 'Abdur Rahman (Rad A.). Besides these two he also married Asma' and Habibah (R.A.).

Children
Daughters
(i) Ummul-Mu'minin Hadrat 'A'isha (R.A.)
(ii) Asma, and
(iii) Umm-i-Kulthum, born to Habibah after his death.

Sons
(i) 'Abdullah,
(ii),'Abdur Rahman and
(iii) Muhammad.

Abu Bakr, a Saviour of Islam

As-Siddiq al-Akbar took the office of Caliphate (Khilafat) at the most crucial and critical moment of Islamic history. He gave Islam a new life after the death of the Holy Prophet (Sallallahu 'alaihi wa Sallam). Islam, in its infant stage, when he was entrusted with the responsibility to Caliphate, was threatened by rebellions, rise of false prophets and apostasy movements. He crushed all the futile powers because of his unshakeable faith. No amount of difficulties could make him deviate from the Sunnah (Path) of the Holy Master. He brought unity among the Muslims and crushed all the rebellions. In view of his great service for the cause of Islam at that critical moment when there was a lot of confusion, Abu Bakr (R.A.) may rightly be called the Saviour of Islam.

It was in the time of Abu Bakr that Islam started to cross the Arabian borders. A major part of Iraq came under his rule and Muslim armies had captured many important cities of Syria. Thus Islam, the religion of whole mankind, started to be a world religion in his period.

Collection of the Holy Qur'an

One of the greatest services rendered to Islam by Abu Bakr (R.A.) was the collection of the Holy Qur'an. There were hundreds of Huffaz (i.e., those who committed the whole Holy Qur'an to memory) among the Companions during the life-time of the Holy Prophet (Sallallahu'alaihi wa Sallam) but it had not been compiled in book form though its memorisation continued even after the death of the Holy Prophet (Sallallahu 'alaihi wa Sallam). In various battles which took place against rebels and false prophets, a number of Huffaz Companions were martyred. In the battle against Musailimah al-Khad-dhab about seventy Huffaz had died.

It then occurred to HadratUmar (R.A.) that necessary steps should be taken to preserve the Holy Qur'an intact in its original form against every kind of danger and it was not wise to depend exclusively upon those who had learnt it by heart. Therefore, he urged Hadrat Abu Bakr (R.A.) to put it in black and white in the form of a book. Other Companions also agreed with Umar’s opinion but Hadrat Abu Bakr hesitated in the beginning because it was not done by the Holy Prophet (Sallallahu 'alaihi wa Sallam). However after some discussion he agreed to it and appointed Hadrat Zaid bin Thabit (R.A.) for this work who was hesitant at first but later, he changed his mind and started the work. Hadrat Zaid bin Thabit was the best qualified person for this work because he had acted as an amanuensis to the Holy Prophet (Sallallahu 'alaihi wa Sallam), and was one of the Companions who had learnt the Holy Qur'an directly from him. Moreover, he was also present on the occasion when the Holy Prophet recited the whole of the completed Holy Qur'an to angel Gabriel. Hadrat Zaid bin Thabit adopted the same order of the various chapters of the Holy Book as was revealed to the Holy Prophet (Sallallahu 'alaihi wa Sallam). In the compilation of the Holy Book a number of prominent Companions assisted him. The compiled copy of the Qur'an was kept in the house of Umm ul-Mu'minin, Hadrat Hafsah (Radiallahu 'Anha) who was one of the wives of the Holy Prophet and daughter of Hadrat Umar. It was proclaimed that anyone, who desired, might make a copy of it or compare with it the copy one already possessed.

The collection of the Holy Qur'an in a book form was not an act against the Sunnah (Ways) of the Holy Prophet (Sallallahu 'alaihi wa Sallam), because the Holy Qur'an declares itself "A BOOK" at a number of places e.g., in the very beginning it says
"This is the Book........." (2:2)
During his caliphate Hadrat 'Uthman sent copies of the same compilation of the Holy Qur'an, collected during the period of Hadrat Abu Bakr (R.A.), to various places of his caliphate.

In this way we see that Hadrat Abu Bakr (R.A.) kept doing the great work of his Holy Master (Sallallahu 'alaihi wa Sallam). With unshakeable faith and full courage he had struggled to the utmost. Islam is for ever grateful to its greatest hero, the next to prophets, for the great services he rendered to it.
Hadrat Abu Bakr's caliphate lasted for only two years, three months and ten days (according to Islamic calendar).

The First Spiritual Inheritors of the Prophet

http://picasaweb.google.com/sufimeditationcenter/Islamic/photo#5074618782749097810
Historically speaking, the Naqshbandi tariqat can be traced back to the first of the Rightly-Guided Caliphs, Abu Bakr as-Siddiq (r), who succeeds the Prophet (s) in his knowledge and in his role of guiding the Muslim community. Allah said in the Holy Qur'an "He was the second of two in the cave, and he said to his friend: 'do not be sad, for God is with us'" [9:40]. Of him the Prophet (s) said, "If I had taken to myself a beloved friend, I would have taken Abu Bakr as my beloved friend; but he is my brother and my companion.

"
What distinguishes the Naqshbandi school from other Sufi orders was the fact that it took its foundations and principles from the teachings and example of six bright stars in the firmament of the Prophet (s). These great figures were: Abu Bakr as-Siddiq, Salman al-Farisi, Jacfar as-Sadiq, Bayazid Tayfur al-Bistami, cAbdul Khaliq al-Ghujdawani, and Muhammad Baha'uddin Uwaysi al-Bukhari, known as Shah Naqshband--the eponymous Imam of the tariqat.


Behind the word "Naqshband" stand two ideas: naqsh which means "engraving" and suggests engraving the name of Allah in the heart, and band which means "bond" and indicates the link between the individual and his Creator. This means that the Naqshbandi follower has to practice his prayers and obligations according to the Holy Qur'an and the Sunnah of the Prophet (s) and to keep the presence and love of Allah alive in his heart through a personal experience of the link between himself and his Lord.


Besides Abu Bakr as-Siddiq, who are these stars in the firmament of the Prophet (s)? One of them was Salman al-Farisi (r). His origin was Isfahan in Persia and he was the one who advised the Muslims to dig a trench in the battle of Ahzab. After the Muslims seized al-Mada'in, the capital city of Persia, he was made Prince and governor of that city and remained there until his death.

Another star was Jacfar as-Sadiq. A descendant of the Prophet (s) on his father's side and of Abu Bakr (r) on his mother's, he rejected all positions of honor in favor of retreat and spiritual learning and practice. He was called "The Inheritor of the Prophetic Station (Maqam an-Nubuwwa) and the Inheritor of the Truthful Station (Maqam as-Siddiqiyya).
The oldest recorded occurrence of the term safa was in reference to his
The Hajj (Arabic: حج‎, transliteration: Ḥaǧǧ), that is pilgrimage to Mecca (Makkah), is the largest annual pilgrimage in the world.[1] It is the fifth pillar of Islam, an obligation that must be carried out at least once in their lifetime by every able-bodied Muslim who can afford to do so. It is a demonstration of the solidarity of the Muslim people, and their submission to God.[2]

The pilgrimage occurs from the 6th to the 12th day of Dhul Hijjah, the 12th month of the Islamic calendar. Because the Islamic calendar is a lunar calendar, the event cannot be pegged to the Gregorian calendar, whose (solar) year is eleven days longer. In 2007, Hajj took place from December 17 to December 21.

The Hajj is associated with the life of Muhammad, but the ritual of pilgrimage to Mecca predates Islam, and was considered ancient even during his lifetime in the 7th century. Many Muslims believe that it goes back to the time of Abraham in 2000 BCE. Pilgrims would join processions of tens of thousands of people, who would simultaneously converge on Mecca for the week of the Hajj, and perform a series of rituals. Each person would walk counter-clockwise seven times about the Kaaba, the cubical building towards which all Muslims pray, kiss the sacred Black Stone on its corner, run back and forth between the hills of Al-Safa and Al-Marwah, drink from the Zamzam Well, go to the plains of Mount Arafat to stand in vigil, then proceed to Muzdalifah to gather pebbles, which they would throw at a rock in Mina to perform the ritual of the Stoning of the Devil. The pilgrims would then shave their heads, perform an animal sacrifice, and celebrate the three day global festival of Eid ul-Adha.[3][4][5]

As of 2007, an estimated two million pilgrims participate in this annual pilgrimage.[6] Crowd-control techniques have become critical, and because of the large numbers of people, many of the rituals have become more stylized. It is not necessary to kiss the Black Stone, but merely to point at it on each circuit around the Kaaba. Throwing pebbles was done at large pillars, which for safety reasons were in 2004 changed to long walls with catchbasins below to catch the stones. The slaughter of an animal can be done either personally, or by appointing someone else to do it, and so forth.[7] But even with the crowd control techniques, there are still many incidents during the Hajj, as pilgrims are trampled in the crush, or ramps collapse under the weight of the many visitors, causing hundreds of deaths. The Kingdom of Saudi Arabia's Ministry of Hajj has a website, with the message, "Be peaceful, orderly and kind. No crushing."[8]

Pilgrims can also go to Mecca to perform the rituals at other times of the year. This is sometimes called the "lesser pilgrimage", or Umrah. However, even if they perform the Umrah, they are still obligated to perform the Hajj at some other point in their lifetime.

One can also perform the Hajj in the virtual reality game Second Life. The area which has been named Mecca was bought by the Egyptian owned Islam Online where both Muslims and non-Muslims alike may perform most rituals which are undertaken during the Hajj. It must be noted that according to some Muslim religious authorities, performing virtual Hajj is an educational exercise only, and is not an acceptable substitute for fulfilling the obligation of performing Hajj in real life.[9]

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Islam Portal v • d • e


Contents

* 1 History
o 1.1 Incidents during the Hajj
* 2 Preparations
* 3 Rites
o 3.1 Umrah
o 3.2 Arafat
o 3.3 Muzdalifah
o 3.4 Ramy al-Jamarat
o 3.5 Eid ul-Adha
o 3.6 Tawaf az-Ziyarah
o 3.7 Tawaf al-Wada
o 3.8 Journey to Medina
* 4 See also
* 5 Notes
* 6 References
* 7 Further reading
* 8 External links
o 8.1 Arabic pronunciation

History

The Hajj was based on a pilgrimage that was ancient even in the time of Muhammad in the 7th Century. According to Hadith, elements of the Hajj trace back to the time of Abraham, around 2000 BC, and it is believed that Prophet Abraham was ordered by God (Allah) to leave his son Ismael and his wife in the desert. The wife agreed to the orders of Allah and so did Prophet Abraham.While Abraham's wife ran back and forth seven times searching for water for her son Ismael, he started to cry and he hit the ground with his feet and the water of the Zam Zam started coming up from under his feet and that is how the Zam Zam well came to be. Each year tribes from all around the Arabian peninsula would converge on Mecca, as part of the pilgrimage. The exact faith of the tribes was not important at that time, and Christian Arabs were as likely to make the pilgrimage as the pagans.[10] Muslim historians refer to the time before Muhammad as al-Jahiliyah, the "Days of Ignorance", during which the Kaaba contained hundreds of idols representing totems of each of the tribes of the Arabian peninsula. The idols represented multiple faiths, from pagan gods to symbols of Jesus, Mary, Hubal and Allah .[11]

Muhammad was known to regularly perform the Umrah, even before he began receiving revelations.[3] Historically, Muslims would gather at various meeting points in other great cities, and then proceed en masse towards Mecca, in groups that could comprise tens of thousands of pilgrims. Two of the most famous meeting points were in Cairo and Damascus. In Cairo, the Sultan would stand atop a platform of the famous gate Bab Zuwayla, to officially watch the beginning of the annual pilgrimage.[12]

In 632 AD, when Muhammad led his followers from Medina to Mecca, it was the first Hajj to be performed by Muslims alone, and the only Hajj ever performed by Muhammad. It was at this point that the Hajj became one of the Five Pillars of Islam. The Kaaba had been cleansed of the previous idols, and Muhammad ordained it as the house of God.[13]

Incidents during the Hajj

Main article: Incidents during the Hajj

There have been many incidents during the Hajj that have led to the loss of many hundreds of lives. The worst of these horrific incidents have usually occurred during the Stoning of the Devil ritual. During the 2006 Hajj on January 12, 362 pilgrims died. Tramplings have also occurred at the stage known as the sa'i, when pilgrims try to run but can only walk between two hills known as As-Safa and Al-Marwa. In 2006 there were some 600 casualties among pilgrims performing the Hajj.

The Saudi Government is often criticised for not being proactive in providing facilities and infrastructure for the annual pilgrimage, and many measures are put in place in response to annual catastrophes.

Preparations

See also: Ihram

Pilgrims generally travel to Hajj in groups, as an expression of unity. Some airlines have special package holidays for Muslims going to Mecca. And now ships have also taken the job of taking the pilgrims to Mecca so they can perform Hajj.

During the Hajj, male pilgrims are required to dress only in a garment consisting of two sheets of white unhemmed cloth, with the top draped over the torso and the bottom secured by a white sash; plus a pair of sandals. Women are simply required to maintain their hijab - normal modest dress, which does not cover the hands or face.[7]

The Ihram clothing is intended to show the equality of all pilgrims in the eyes of Allah, symbolizing the idea that there is no difference between a prince and a pauper when everyone is dressed equally. The Ihram also symbolizes purity and absolution of sins. A place designated for changing into Ihram is called a miqat.

While the pilgrim is wearing the Ihram, they cannot shave, clip their nails, wear deodorant or perfume. They may not swear or quarrel, kill any living thing, or engage in sexual intercourse.

An invocation, known as the talbiya (labaik allahuma labaik labaika la shareek laka labaik ena alhamd wanemata laka wal mulk la shareek lak) should be continuously said while the pilgrims are circling the kabbah counterclockwise

Rites
The route the pilgrims take during the Hajj
The route the pilgrims take during the Hajj

Upon arrival in Mecca, the pilgrim (now known as a Hajji), performs a series of ritual acts symbolic of the lives of Ibrahim (Abraham) and his wife Hajar (Hagar). The acts also symbolize the solidarity with Muslims worldwide.

The greater Hajj (al-hajj al-akbar) begins on the eighth day of the lunar month of Dhu al-Hijjah. If they are not already wearing it upon their arrival, pilgrims put on ihram clothing, and then leave Mecca for the nearby town of Mina, where they spend the rest of the day. The Saudi government has put up thousands of large white tents at Mina, to provide accommodations for all the pilgrims.[4]

Umrah
Direction of the Ka'bah
Direction of the Ka'bah

Main article: Umrah

On the first day of the Hajj, the 8th day of Dhul Hijjah {the 12th month}, the pilgrims perform their first Tawaf, which involves all of the pilgrims entering The Sacred Mosque (Masjid Al Haram), and walking seven times in a counter-clockwise direction around the Kaaba, kissing the Black Stone (Hajr Al Aswad) on each circuit. If that is not possible due to the crowds, they may simply align themselves with it and point to the stone. Each complete circuit constitutes a "Shout" with 7 circuits constituting a complete tawaf. The place where pilgrims walk is known as "Mutaaf". Only the first three Shouts are compulsory and the rest optional, but invariably almost all perform it seven times.

Eating is not allowed and the tawaf is normally performed all at once, the only exception being the drinking of water. Men are encouraged to perform the first three circuits at a hurried pace, followed by four times, more closely, at a leisurely pace.[7]

After the completion of Tawaf, all the pilgrims have to offer two Rakaat prayers at the Place of Abraham (Muqaam E Ibrahim), a site near the Kaaba. However, again due to large crowds during the days of Hajj, they can instead pray anywhere in the whole mosque.

Although the circuits around the Kaaba are traditionally done on the groundlevel, Tawaf is now also performed on the first floor and roof of the mosque.

After Tawaf on the same day, the pilgrims perform sa`i, running or walking seven times back and forth between the hills of Safa and Marwah. This is a re-enactment of Abraham's wife, Hajar, frantic search for water for her son, before the Zamzam Well was revealed to her by her son Ismael who started to cry for water and hit the ground with his feet and the water of the Zamzam started coming up from under his feet . The circuit used to be in the open air, but is now entirely enclosed by the Masjid al-Haram mosque, and can be accessed via air-conditioned tunnels. Pilgrims are advised to walk the circuit, though two green pillars mark a short section of the path where they are allowed to run, along with an 'express lane' for the disabled. The safety procedures are in place because previous incidents in this ritual have resulted in stampedes which ended in the deaths of hundreds of people.

As part of this ritual, the pilgrims also drink water from the Zamzam Well, which is made available in coolers throughout the Mosque. The pilgrims then return to their tents.

Arafat

Main article: Mount Arafat

Pilgrims on Plains of Arafat on the day of Hajj
Pilgrims on Plains of Arafat on the day of Hajj

The next morning, on the ninth of Dhu al-Hijjah, the pilgrims leave Mina for Mount Arafat. This is considered the highlight of the Hajj, as they stand in contemplative vigil, near a hill from which Muhammad gave his last sermon. Pilgrims must spend the afternoon within a defined area on the plain of Arafat until after sunset. No specific rituals or prayers are required during the stay at Arafat, although many pilgrims spend time praying, talking to God, and thinking about the course of their lives. If a pilgrim does not spend the afternoon on Arafat then their pilgrimage is considered invalid.[4]

Muzdalifah

As soon as the sun sets, the pilgrims leave Arafat for Muzdalifah, an area between Arafat and Mina, where 49 pebbles are gathered for the next day's ritual of the stoning of the Devil (Shaitan). Many pilgrims spend the night sleeping on the ground at Muzdalifah, before returning to Mina. It is now the 10th of the month, the day of Eid ul-Adha.

Ramy al-Jamarat
Pilgrims at the Jamrah of Aqaba at Hajj, 2005
Pilgrims at the Jamrah of Aqaba at Hajj, 2005

Main article: Stoning of the Devil

At Mina, the pilgrims perform Ramy al-Jamarat, throwing stones to signify their defiance of the Devil. This symbolizes the trials experienced by Abraham, as he wrestled with whether or not to sacrifice his son per God's demand. The Devil challenged him three times, and three times Abraham refused. Each pillar marks the location of one of these refusals. Each pilgrim must hit each pillar at least seven times.[4] Because of the crowds, in 2004 the pillars were changed to long walls. Pilgrims climb ramps to the multi-leveled Jamarat Bridge, from which they can throw their stones at the three jamarat.

Eid ul-Adha

Main article: Eid ul-Adha

After the Stoning of the Devil, an animal is sacrificed. This symbolizes God having mercy on Abraham, and replacing his son with a ram, which Abraham then sacrificed.

Traditionally the pilgrim slaughtered the animal himself or oversaw the slaughtering. Today many pilgrims buy a sacrifice voucher in Mecca before the greater Hajj begins; this allows an animal to be slaughtered in their name on the 10th without the pilgrim being physically present. Centralized butcher houses will sacrifice a single sheep for each pilgrim, or a cow can represent the sacrifice of seven people. The meat is then packaged and given to charity, shipped to poor people around the world.[4] At the same time as the sacrifices occur at Mecca, Muslims worldwide perform similar sacrifices, in a four day global festival called Eid ul-Adha.

Tawaf az-Ziyarah
Pilgrims circumambulating the Kaaba during the Hajj.
Pilgrims circumambulating the Kaaba during the Hajj.

On this or the following day the pilgrims re-visit the Masjid al-Haram in Mecca for a tawaf called the Tawaf az-Ziyarah (or Tawaf al-Ifadah which is symbol being in a hurry to respond to god and show love for Him) which is an obligatory part of the Hajj. The night of the 10th is spent back at Mina.

On the afternoon of the 11th, pilgrims must again stone all three jamarat in Mina (seven pebbles per jamarat). The same ritual must be performed on the following day.

Pilgrims must leave Mina for Mecca before sunset on the 12th. If they are unable to leave Mina before sunset, they must perform the stoning ritual again on the 13th before returning to Mecca.

Tawaf al-Wada

Finally, before leaving Mecca, pilgrims perform a farewell tawaf called the Tawaf al-Wada.[4]

Journey to Medina

Though it is not required as part of the Hajj, many pilgrims also travel to visit the city of Medina and the Mosque of the Prophet. Muhammad's tomb is enclosed by the mosque. Pilgrims may also visit the tomb of Muhammad's daughter, Fatimah.

The Titles of the Naqshbandi Golden Chain

The designation of the Naqshbandi Golden Chain has changed from century to century. From the time of Abu Bakr as-Siddiq (r) to the time of Bayazid al-Bistami (r) it was called as-Siddiqiyya. From the time of Bayazid to the time of Sayyidina Abdul Khaliq al-Ghujdawani it was called at-Tayfuriyya. From the time of Sayyidina 'Abdul Khaliq al-Ghujdawan to the time of Shah Naqshband it was called the Khwajaganiyya. From the time of Shah Naqshband through the time of Sayyidina Ubaidullah al-Ahrar and Sayyidina Ahmad Faruqi, it was called Naqshbandiyya.



Naqshbandiyya means to "tie the Naqsh very well." The Naqsh is the perfect engraving of Allah's Name in the heart of the murid. From the time of Sayyidina Ahmad al-Faruqi to the time of Shaikh Khalid al-Baghdadi it was called Naqshbandi-Mujaddidiyya. From the time of Sayyidina Khalid al-Baghdadi until the time of Sayiddina Shaikh Ismail Shirwani it was called the Naqshbandiyya-Khalidiyya. From the time of Sayyidina Isma'il Shirwani until the time of Sayyidina Shaikh 'Abdullah ad-Daghestani, it was called Naqshbandi-Daghestaniyya. And today it is known by the name Naqshbandiyya-Haqqaniyya
The Holy Prophet Muhammad (Sal) said “Laisal kaburukal ma’imah” – : “Nothing is
more valuable than direct experience”.

A person having direct experience is convinced without doubt of the reality. His
outlook is that of certainty. Many mureeds of Moulana Sheik Nazim (Qad) have
attained this state of certainty and some of their experiences are given below.

Many of Moulana Sheik Nazim’s mureeds have experienced the seeing of lights of
different shapes and colours. It is quite common among these mureeds to see pin
points of different coloured lights at various times of the day and night. These lights
appear in flashes and disappear. Some also see waves of gold or silver light
appearing in front of them. These lights can be compared to a heavy mist and they
always move about in waves. Even in utter darkness these mureds are able to see all
around them.


Some have also experienced seeing a big golden or silvery light close to their
foreheads or at the positions where their hearts are. Some mureeds also see big
flashes of light appearing in blotches in front of them. Some also have experienced
seeing lights in the form of streaks and lightning. Others have perceived lights in the
shape of the moon and stars.

Lights of various colours and hues particularly, red, purple, light blue, green, gold,
silver and white have been seen by these mureeds. Light like that of the shining sun
at noon with all its intensity and brightness have been witnessed. In short so many
types of lights have been seen by these mureeds that it would be difficult to
enumerate all of them here.

A common experience of many mureeds is the sudden inhalation of a whiff of incense
or attar (perfume). The type of perfume in almost all cases is one that is not being
worn by the mureed and is easily recognized due to its unexpected presence.

During the repetition of Dhikr some mureeds have experienced a sweet taste on their
tongues which lingers sometimes from between a day to three or four days on end.
Mureeds have been given various types of liquids such as water and milk etc to drink
by Prophets, particularly Holy Prophet (Sal) and Seyyidina Khidr (Alai) during the
recital of Salawath (Durood) and Dhikr. These liquids represent secret
knowledge

Some mureeds have also experienced the sense of touch when they have been
totally devoid of other company. This experience is common to mureeds who are
nodding off to sleep while reciting Quran or while praying or while in Dhikr. Such an
experience usually has the effect of awakening the mureed and helping him to
concentrate.

Many mureeds have had the experience of seeing Mowlana Sheikh Nazim and also
other members of the Golden Chain of Spiritual Transmission of the Naqshabandi
Tariqat appearing before them. Some have had the experience of seeing a host of
the Saints (awliya) appearing before them.

A selection of mureeds see Mowlana Sheikh Nazim in flashes at various times of the
day or night. Some see the entire form of the Sheikh, while some see just the bust or
only his face. Certain of these mureeds see Mowlana Sheikh Nazim in front of them
all the time and Mowlana is always with them. Wherever they may be or wherever
they may go Mowlana Sheikh Nazim is always present with them. Some of them have
also been granted the gift of being able to communicate with Mowlana. Any question
that they put to their Sheik is immediately answered by him. Whatever they want to
know Sheik gives them the answer. Vast amounts of hidden knowledge have been
communicated to his mureeds by Mowlana Sheikh Nazim in this manner.

Questions by these mureeds regarding day to day life, or questions relating to
religion and Marifatullah (hidden knowledge) and also many other subjects have
been answered by Mowlana Sheikh Nazim. When this type of communication has
been granted to a mureed, he no longer needs to resort to books in order to further
his knowledge. Anything that he desires to know is told to him by his Sheik.

There are some mureeds who have been given the gift by Mowlana Sheikh Nazim of
being able to see the Holy Prophet Muhammad (Sal) appearing before them. To
some of them the Holy Prophet (Sal) appears to them in flashes. Some are in the
presence of the Holy Prophet (Sal) at all times – 24 hours a day. They are able to
communicate with the Holy Prophet (Sal). They are able to put questions to Holy
Prophet Muhammad (Sal) and they are answered by him. The Holy Prophet
Muhammad (Sal) teaches, instructs and guides them.

Many mureeds have also the gift of being able to interpret dreams. This they do
either by asking for the interpretation of these dreams from Mowlana Sheikh Nazim or
from the Holy Prophet (Sal). Sometimes they do this by means of interpreting these
dreams according to the knowledge that has been given to them. When a person
relates a dream to these mureeds, they are even able to actually see the dream
visually unfolding before the very eyes of their hearts. In some instances, these
mureeds have been able to remind the one who related his dream of certain portions
of his dream that had been forgotten by him and therefore omitted in the narration of
it and subsequently the dreamer is able to recollect quite clearly what he had
forgotten.

The existence of Seyyidina Mahdi (Alai) in these times is doubly confirmed by some
mureeds of Mowlana Sheik Nazim who have been given the gift of seeing Seyyidina
Mahdi (Alai). He is so powerful that it is not possible for people to look at his eyes.
Mowlana Sheikh Nazim has however, granted some of his mureeds the power to look
directly into the eyes of Seyyidina Mahdi (Alai) and also to communicate with him.

Certain of the mureeds of Mowlana Sheikh Nazim experience that Mowlana appears
within them. When this happens, they are no longer conscious of themselves as
themselves. They loose their identity and are conscious of themselves as their
Sheikh. They see through Mowlana’s eyes when they look, they hear through
Mowlana’s ears when they speak. They no longer see or feel themselves as they no
longer exist, only Mowlana exists. When a mureed in this state makes any movement,
this movement is seen by the mureed to be a reflection of Mowlana Sheikh Nazim.
This state is temporary for some mureeds while for others it is established and
permanent. In this state the mureed is known to be going through the process of
“Fana fi Sheik”

Some mureeds also experience the state of “Fana fi Rasool” which is the next stage
towards the Divine Presence. In this stage the Holy Prophet (Sal) is experienced
within the mureed. As in the earlier case the mureeds lose their identity and are
conscious of themselves as Mowlana Sheikh Nazim who is lost in the Holy Prophet
Muhammad (Sal). They can no longer identify themselves as themselves. They now
identify themselves while in this state as being mirrored by the Holy Prophet
Muhammad (Sal). They now see, hear and experience sensation through the Holy
Prophet (Sal).

The ability to look into and witness events that have occurred in the past has also
been given by Mowlana Sheikh Nazim to some of his mureeds. All that these mureeds
have to do is to think of this particular event and they are shown it as it actually
happened. For example, if a mureed with this gift wished to see a certain incident
related in the Quran, for instance the incident described in Sura Yoosuf where the
ladies of the court of the King while paring fruits were so rapt in the beauty of Yoosuf
(Alai) that they did not realize that they had cut their fingers, or the creation of Adam
(Alai) or incidents in the life of any Prophet or Saint. These incidents are portrayed to
them as they actually took place.

For instance, if these mureeds were to read the life story of our Prophet (Sal) they
would see the incidents unfold before them as if they were happening at that time.
The same is true if they were to read the life story of a Saint. This is not only
restricted to reading. The same would occur if another person is relating a story as
well, where the story would unfold in front of the mureeds who actually witness the
events talked about. In short, all that these mureeds wish to see of the past are
depicted to them. This state is being experienced by some of Mowlana Sheikh Nazim’
s mureeds and they are also given access to witness whatever is presently occurring
anywhere in the world. They have been given the gift of all that they wish to see.

A few mureeds have been given the gift of being able to look through the eyes of
everyone. These mureeds, simply ask Mowlana Sheikh Nazim for this ability and are
then able to look through another’s eyes and see whatever they are seeing. Sights
which have arrested one in the past and is imprinted in his memory may be recalled
by him at a particular instant which a mureed with this ability of looking through
anyone’s eyes may see in all it’s glory. For instance, if a person has been to the
Himalayas and seen a particular mountain range, all that the mureed with this ability
has to do is to ask Mowlana Shaikh Nazim to let him look through this person’s eyes
and he would see what that person had seen. This phenomenon is not only limited to
this, but also to dreams and spiritual visions. If a mureed with this ability desires to
look through the eyes of another mureed with spiritual vision, he is shown this
spiritual vision – which may be the vision of the Holy Prophet Muhammad (Sal) or
Mowlana Sheikh Nazim or some other Prophet or Saint.

Sometimes, mureeds have been transported to other countries and places. For
example they may be transported in a moment to London where Mowlana Sheikh
Nazim would be delivering a lecture. Some are known to have visited Mecca, Medina,
London and Baghdad in moments by the power and the grace of Mowlana Sheikh
Nazim. Of course there are also certain mureeds who have had the opportunity of
being transported beyond the limits of this world, beyond the limits of this Galaxy
even, and to the very edges of the far Galaxies. They have been taken to the
Paradises and have experienced the delights therein. They have even seen the hells
too. They have also visited other worlds and met with their occupants.

A common phenomenon at this point is the experience of ecstasy in love oceans for
Mowlana Sheik Nazim, our beloved Prophet Muhammad (Sal) and ultimately towards
the Divine Presence. This feeling of ecstasy can never be accurately expressed as
there is no other sensation that can be compared to it. It can only be pointed out that
it is even greater than the greatest feeling of love that two ardent lovers may have for
each other. An example of this sensation may be realized from the story of Yoosuf
(Alai) where Lady Zulaiha after pining away for the love of Yoosuf (Alai) finally has
this, her greatest desire granted by Allah Almighty. Having wed Yoosuf (Alai)
however, on the night of their marriage even this great love for him was forgotten in
the ecstasy that she felt for Allah Almighty.

There are also mureeds who have even developed to the state where they have
been given the gift of being able to witness everything in creation performing Dhikr
constantly. They witness everything that they look at shimmering in constant Dhikr.
Some even hear this Dhikr.

Some of the mureeds of Mowlana Sheikh Nazim have been given knowledge of the
secrets of nature. For, instance the secrets of plants etc, have been granted to these
mureeds.

A degree of Unity have been experienced by certain mureeds where they have
expanded to the extent that they see the Universe at a glance. They are able to see
right across the Universe and also able to focus on any place that they desire. They
see the entire Universe as one in all its vastness. They have beheld that the entirety
is made of one substance. At some point some mureeds reach the state where they
no longer can differentiate between themselves and the Universe in its entirety. At
this point they see themselves as the entire Universe with a single soul – their soul.

Mowlana Sheikh Nazim says that the purpose of religion is to know Allah. He quotes
the Hadith Qudsi “I was a Hidden Treasure and loved to be known”. Therefore the
purpose of any religion is to find this Hidden Treasure and to discover its secrets. It is
towards this end that Mowlana Sheikh Nazim is training his mureeds. He guides them
to the Divine Presence and seats them on the Divine Throne of Allah Almighty to take
command of the entire Universe.

Allah Almighty says in the Holy Quran “I give sovereignty to whom I want”. Mowlana
Sheik Nazim is therefore guiding every seeker who comes to him to achieve this goal.
All the phenomena experienced by mureeds discussed above only represent a tiny
drop in the ocean of knowledge that Mowlana Sheikh Nazim intends to impart to his
mureeds. Mowlana Sheikh Nazim puts it very simply when he says “Come to me and I
shall give you everything”. Is there anything that falls short of everything?