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Biographies of the Naqshbandi Mujaddidi Mashaikh

Boigraphy of the Naqshband Mujaddidi Mashaikh 716x1010
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 We praise Him and convey salutations upon His Noble Messenger. Taṣawwuf is a much criticised discipline. The first criticism is that Taṣawwuf did not exist during the eras of Rasūlullāh , the Ṣaḥābah  and the Noble Tābiʿūn . The second criticism is that Taṣawwuf causes deficiencies and curtails the spread of Islām. The brief response to the first criticism is that during the era of the Ṣaḥābah , Taṣawwuf was known as Tazkīyah and ʾIḥsān. In a famous Ḥadīth, Rasūlullāh defined ʾIḥsān thus: نَ بْ فِ بْ ح نَ سُ ا نَ بْ ا نَ ا بْ ع سُ نَ دا للها نَ نَ ل بَّ ك نَ ا نَ ا نَ ر سُ اا نَ نفِ بْ ا نَ بْا نَ ا سُ ؽ بْ ا نَ ا نَ ر سُ اا نَ نفِ بَّ ك سُ ا نَ نَ ر نَ اا
ʾIḥsān is that you worship Allāh as if you see Him. If you are unable to see Him, He sees you. Thus the Noble rship Allāh asTaṣawwuf and spirituality as “ʾIḥsān”. The goal of ʾIḥsān and purification is to join one’s heart unto Allāh and that the soul’s association with the Cherishing-Lord of the worlds should be fixed and correct. That is what Taṣawwuf is about. Thus the people of that era knew Taṣawwuf as Purification and ʾIḥsān.
The response to the second criticism is that Taṣawwuf is not confined to rectification of the inner self and purification of the heart only. In fact, Islām spread tremendously by means of Taṣawwuf, and it was a means of conveying the religion. It is near unanimously agreed upon that Islām reached India and spread there via Taṣawwuf, as is still happening today, by the grace of Allāh . In addition, it was through the spiritual strength and good character of Taṣawwuf that the Tatar nation was
blessed with Islām. They were that same nation who had inflicted such oppression upon the Muslims which would have crushed mountains. They massacred the Muslims and pulled down the world of Islām, brick-by-brick. Yet that barbaric nation was affected by the spirituality and character of Shaykh Saʿdudīn al-Ḥimawī , and flocked into the fold of Islām. ہے عیاں ی رَشِ حاحار کے افصاىے شے
پاشتاں ملگئے کعتہ ک غيم خاىے شے
O see how from the tribulations of the plundering of the Tartars; The Kaʿbah has gained caretakers from the temples of idols. At this point, I deem it appropriate to quote from the writing of Professor Khalīq ʾAḥmad Nizhāmī in defence of Taṣawwuf and the Ṣūfiyāʾ, in the midst of the battles of views in their regard. He wrote:
Khwājah ʾAḥmad Tālīsawī was a means of bringing the Tartars into the fold of Islām. Shaykh Saʿdudīn al-Ḥimawī and his followers brought the Mongols to grab onto the garment of Islām. Khwājah Muʿīnudīn Chistī laid the foundation for a religious and cultural revolution in India. If the names of the famous Ṣūfiyāʾ of that era should be evaluated, this reality would be apparent that they not only made the blood flow again in the dead veins of Islāmic society, but they also played a most influential role in the spread and preaching of Islām. They focussed their concern and utilised their abilities in renewal, revival, preaching and firm resolve. Shaykh Najmuddīn Kubrā , Khwājah Farīdud Dīn ʿAṭṭār  and many other famous Mashāʾikh sacrificed their entire lives and effort and had to wade through rivers of fire and blood. Their feet remained firm and never slipped. Their efforts resulted in the end, that a new world arose from the horizon. The second life Islāmic society underwent after the tribulations of the Tartars, is the fruit of the efforts of these saints.2
Taṣawwuf is simply a name for Islām’s spirit and reality; Sharīʿah’s jewel; the purity and sweetness of character; and the peace and tranquillity of
2 Mashāʾikh-e-Chist, Professor Khalīq Aḥmad Nizhāmī, p. 161