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    1. #1
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    2. #2
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      lethal kamikaze's Avatar
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      Thanx for shairing.
      ThE OnE N OnLy mE likes this.
      Never explain urself to any1 The person who likes u doesn't need it &The person who dislike u won't believe it

    3. #3
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      Oh man any way of getting this is english? i love reading informative stuff about these great people, but i cant read Urdu.

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      HAZRAT ABDUL QADIR JEELANI GHOUSE AZAM DASTAGIR rz.
      Son of Syed Abu Saleh Moosa Jangi Dos,
      Son of Syed Abdullah Al-Jeeli,
      Son of Syed Yahya Al-Zahid,
      Son of Syed Muhammad,
      Son of Syed Dawood,
      Son of Syed Moosa,
      Son of Syed Abdullah,
      Son of Syed Moosa-Ul-Jown,
      Son of Syed Abdullah Al-Hehadh,
      Son of HAZRAT IMAM HASAN MUJTABA (ALAIHIS SALAAM)
      Son of HAZRAT SYEDNA ALI IBN ABI TALIB karramallahu wajhahu,
      Son of Abu Talib,Son of Abdul Muttalib,
      Son of Hasim,Son of Abdu Munaf,
      Son of Qusai,Son of Kilaab,
      Son of Murrah,Son of Kaab,
      Son of Luvai,Son of Ghalib,
      Son of Fihr (Father of Quraish Tribe),
      Son of Malik,
      Son of NizaarSon of Kinana,
      Son of Khuzaima,Son of Mudrika,
      Son of Ilyas,Son of Nadhar,
      Son of NizaarSon of Maad,
      Son of Adnan,Son of Owo,
      Son of Awn,Son of Hameesaa,
      Son of Jumal,Son of Nibt,
      Son of Kezar,Son of HAZRAT ISMAIL ZABEEHULLAH (Alaihis Salaam),
      Son of HAZRAT IBRAHIM KHALEELULLAH (Alaihis Salaam),
      Son of Torah,Son of Qasir,
      Son of Sharigh,Son of Arghoot,
      Son of Faligh,Son of Shalikh,
      Son of Keenan,Son of Arfakhshad,
      Son of Samm,Son of Hazrat Hud Alaihis Salaam,
      Son of Yardd,Son of Idris,
      Son of Mehmaial,Son of Keenan,
      Son of Anosh,Son of Sheeth alaihis salaam,
      SON OF ADAM SAFIULLAH ALAIHIS SALAAM, (The Father of Mankind)


      Early Life

      Syedina Ghous-ul-Azam is not only known as the greatest of all helpers, but was also a great preacher, a great educationalist, a great moralist and a great doctor of Muslim law. He was the glory of the learned and the light of Islam; the Spokesman of theologians, the Interpreter of men of spiritual knowledge, the unique Leader of Leaders; the Leader of nations; the Chief of the chiefs; the Succourer of men and the Jinn; the Reviver of Religion; possessed of very high and perfect spiritual knowledge; and hailed as the Honour of Religion

      In Persia, in a place called Naif in the district of Jilan, in the South of the Caspian Sea, there lived a pious and God fearing man. He was Hazrat Abu Saleh Jangi Dost. He used to spend most of his time in the contemplation and love of Allah (God).

      Once he was sitting on the bank of a river in deep contemplation, when upon opening of his eyes, he saw an apple floating down the river. The apple, which reached him near the bank, was taken up and eaten by him. Soon after, his conscince questioned the propriety whether the apple eaten by him was lawful. He got up and walked along the bank of the river towards the sides from where the apple had come, in order to find out the owner of the garden where from the apple had fallen into the river. Hazrat intended to pay him the price for the apple in order to make the energy derived from that apple lawful, since he had eaten it, without his permission.

      After a long journey, he reached a spot where appeared a large garden on the bank of the river, which convinced him that the apple eaten by him had fallen from that garden. Upon inquiry he learnt that the garden belonged to Hazrat Abdullah Sawmai. Hazrat Abu Saleh approached him and begged his pardon for eating the apple of his garden without his prior permission. Such approach made Hazrat Abdullah Sawmai to perceive that Hazrat Abu Saleh was a pious and a noble man. He therefore, asked him to pay the price of the apple before his request for pardon was considered. The price was to serve under him as long as he desired. Hazrat Abu Saleh agreed to serve Hazrat Abdullah Sawmai for as long a period as his service was considered necessary.

      After a few years service, Hazrat Abu Saleh asked the owner of the garden to grant him pardon and release him. Hazrat Abdullah Sawmai, before pardoning and allowing him to leave, asked Hazrat Abu Saleh to agree to marry his daughter who, he was told, was blind, deaf, lame and paralytic of hands. After marriage he was also to stay with them until a child was born to them. These were the qualifying conditions of his release.

      In order to obtain his pardon, Hazrat Abu Saleh Jangi Dost agreed to the proposal and the marriage was accordingly fixed up. When he entered the chamber of the bride, he saw instead a beautiful and healthy lady. He turned his eyes from he assuming that he had entered a wrong chamber because the lady before him did not tally with the description given to him.

      By his Kashf (Clairvoyance) Hazrat Abdullah Sawmai understood the predicament of Hazrat Abu Saleh about his bride. He called him and explained to him that he had stated that his daughter was blind, because her eyes never fell upon any outsider other than members of their family; she was said to be deaf, because she had never heard untruthful statements; she was supposedly lame, because she never undertook and stepped on towards committing acts, alien to the laws of Islam.

      Such a description of his wife enlightened Hazrat Abu Saleh with a new light and he began to live happily with his wife whose name was Umul Khair Fatima. She was the pious daughter of Hazrat Abdullah Sawmai, who was himself a great Sufi and Saint of his time and was a direct descendent of Hazrat Sayidina Imam Hussain (R.A)

      In this Saiyed family of Saints, Hazrat Umul Khair Fatima gave birth to a son in 470 Hijri during the month of Rabi-ul-Akhir. The child was named Abu Muhammad Abdul Qadir. Abu Muhammad was his Kuniet that is the name by which he was familiarly called by relatives and neighbours.

      Some of the Saints of the time of foresaw the birth of his Imam-ul-Auliya Saiyidina Abdul Qadir Jilani. Hazrat Abu Bakar Bin Hawara once told some of his disciples that in the near future a great Wali (Saint) would be born in Ajam a non-Arab country ? who would be God fearing and highly respected by the people of his time and thereafter. His foot will be on the neck of all Walis (Saints) and Walis of his time would testify to the truth of his claim. Another Saint, Hazrat Ahmed Abdullah Bin Ahmed stated about 468 AH, that shortly a child would be born in Ajam whose miracles would be numerous and whose rank among Walis (Saints) would be very high.

      From the above details, it will appear that Saiyidina Abdul Qadir Jilani was a direct descendent of Hazrat Imam Hassan Ilaihe-salam (R.A) on his father?s side. From his mother's side he descended from Saiyidina Imam Zainul Abedin Ilaihe-salam son of Hazrat Imam Hussain Ilaihe-salam. He was therefore both a Hassani and Hussaini Saiyed tracing his lineage thereby to the two grandsons of Nabi Muhammad Mustafa (Sallalahu Alaihi Wa Sallam).
      All the writers agree that the age of Hazrat's mother was much above the normal age of child bearing, when this great Saint of Jilan was born to her. Despite having taken birth in such an advanced age of his mother, he was nevertheless, possessed of all the good faculties normally expected of a healthy child. The child was a born Wali (Saint). From the very birth, he was endowed with germs of Psychic powers. His Wilayat was obviously felt from his infancy.

      His first Karamat was witnessed, when as an infant child during the month of Ramzan, he would take his mother's milk only at night and not during daytime. This fact has been proved on the evidence of his mother. Once the new moon of the month of fasting was not visible in the evening on account of clouds. In the morning people came to his mother to inquire whether the day was the first of Ramzan. She replied that her child did not take her milk during daytime, which indicated that the day was the first of Ramzan.

      As a child, Saiyidina Hazrat Abdul Qadir would not play with other children. The Psychic powers, which were exhibited by him in his infancy, naturally developed as he grew up, and were visible in all the stages of his holy life. Once the children of the vicinity, where Saiyidina Abdul Qadir with his mother was living, invited him to play. He led the game and asked all the children to say IL-LAL-LAH, when he would recite LA-ILAHA. This play of the children reciting LA-ILAHA-ILLALLAH (There is no God but God) could very well show the inclination and pursuits of the Leader.

      He was quiet and sober from his early childhood and was generally disposed towards contemplation. His mother and his maternal grandfather, who themselves were, Walis (aulia karaam) naturally gave him the training that was necessary for a Wali. It may be said, that he was brought up in the cradle of Sufism. Whenever he thought of playing, he will hear a voice questioning him where he was going. At this, he would be frightened and would run back to take shelter in his mother's lap.

      At the age of ten, however, he attended school. The teacher would ask his fellow students to make room for the Wali of Allah to sit in the class. He lived in Jilan up to the age of 18 years. In one day Hazrat would learn by heart as much of his lessons as others would take a week to master. One day, he was going to the fields for an excursion. A plough bullock was ahead of him. The animal suddenly turned round and seemed to tell him that he was not born for the purpose of utilising his time on excursions. Frightened at this incident, he turned back to his house and climbed its roof. With his spiritual vision, he saw vast assembly standing on Jabl-ul Arafat.

      He then requested his mother to dedicate him to ALLAH (GOD) and also allows him to proceed to Baghdad, which was then famous in the Muslim World as a great seat of learning for the acquisition of knowledge. The desire to acquire knowledge was intensely burning in the Hazrat's heart and he overcame the love his mother, his hearth and home, for the sake of ALLAH. He was not deterred by the prospect of hardships of a long and dangerous journey, and residence in a remote city without friends or relatives.

      When his mother heard the proposal, she shed silent tears as she perceived that on account of her old age, she was not destined to see her dear son again, whom she had brought up so carefully and tenderly, after the death of her husband long age. But the Saintly Lady would not stand in the way of his devotion of ALLAH.

      She sewed forth dinars (Gold Coins) into his garment, so that they might not easily be lost. It was his half share of the money left by his father. The other half was kept for his brother. He soon joined a small caravan, which was going to Baghdad.

      From the time of his childhood, he had never uttered falsehood, but despite this trait of his character, his mother at the time of parting, took a vow from him that he should not tell even one lie under any circumstances. They then parted with heavy hearts. The separation between the son and the mother was pathetic and sublime. It was no less similar to that of the leading of Hazrat Ismail by his father, Saiyidina Hazrat Ibrahim for sacrifice under divine orders, as the separation in either case was not for wealth, rank or fame, but for the sake of ALLAH.

      The caravan passed quite safely as far as Hamadan, but beyond that place, a gang of sixty robbers fell upon the caravan and plundered it, but none laid violent hands upon Hazrat, taking him to be a penniless, religious youth. One robber however, questioned him whether he had anything with him. He readily said he had forty dinars sewed into his garment. The man took it as a joke and went away. Another robber also asked the same question from Hazrat, and on receiving the same reply, moved off. They reported the incident to the leader of the gang, who ordered the production of they youth before him. Accordingly, when he was taken before the gang leader, he said the same thing, which he had stated before. The garment was then cut open and the forty dinars were found.

      On seeing the "dinars" the leader was astounded and asked Hazrat what had made him to tell the truth when he knew that he too would be robbed. He replied that he had promised his mother not to tell a lie under any circumstances. Hazrat added that if he had told a lie on the very first stage of his journey undertaken for the sake of acquiring knowledge of religion, he would obviously have no chance of acquiring any real knowledge of religion at subsequent stages of his career. Upon this, the robber realizing the felonous life he and his companions lad led, burst into tears and said that he had been breaking the commands of God throughout his life, while a youth was so conscientiously fulfilling his vow made to his mother.

      By placing his hands upon the hands of Hazrat, the leader of the robbers solemnly vowed to give up robbery. The other robbers also followed their leader and repented. The robbed belongings were returned to their owners. The conversion of the gang of robbers was not only due to Hazrat?s strict adherence to truth but to his psychic powers also. Most of the authorities are of the opinion that this incident showed the greatness of Syedina, in the making. Had his nature not been truthful in origin, such a courageous and unwavering stand for truth, even in the face of such heavy odds, would not have been possible for him.




      TO BE CONTINUE........

      ninja hattori likes this.

    5. #5
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      EDUCATION.


      In Baghdad, Hazrat studied several subjects, under many famous Savants of Islam. He studied Fiqah under Qazi Abu Saeed Mubarak bin Mokarrimi, Abu Ofa Ali Bin Aqil and very many other learned teachers. He learned Hadith and his teachers included the famous Abu Ghalib Ahmed and Abu Qasim Ali. He acquired proficiency in Arabic literature under the learned Abu Zakaria Yahya Tabrizi, who was at that time the principal of Madrasa Nizami.
      During his stay in Baghdad, he established, by his conduct, that he was truthful and extremely charitable. During his stay, although he had to endure great hardships, by dint of the natural talents and devotion, he very soon became the Master of Quran, Fiqh, Hadith and Arabic literature, with all its connected branches.

      He was once teaching Quran and a verse was erad. Several interpretations of the verse citing previous interpretations were quoted. In addition to these interpretations, so many other aspects and meanings of the verse were explained in detail, that Sheikh Jamal-din bin Jowzi, who was amongst the audience and was himself a renowned author of his time, admitted to a companion of his, that he knew of only eleven out of the forty different explanations of the verse given by Hazrat Ghosul Azam.

      In 521 Hijri, Hazrat Abu Saeed Mubarik Bin Mokarrimi made over his Madrasa to Saiydina Abdul Qadir, In the beginning, there were only very few students; but soon his fame for learning, piety, inner illumination, veracity, and strict adherence to Shariat spread far and wide and people from all over the world began to flock round him to reap the benefits of his lectures and sermons. Gradually the existing building proved too small for the ever-increasing students, and in 528 AH, adjacent houses had to be acquired. For thirty-three years between 528 and 561, he devoted himself to the cause of Education. He himself taught Muslim Law, commentaries on the Quran, Hadith, Syntax (grammar) and other Islamic subjects. Students from every part of Iraq and all over the Muslim world came to his Madrasa, where they received free education with boarding and lodging provided.

      After completing their course of studies, these students either returned to their own countries or went to some other lands in order to spread the knowledge and virtues acquired from the Hazrat. Education thus spread throughout Iraq and other Muslim Countries to achieve Saiyidina?s sole object of the revival of Islam. Most of his students later became famous Saints and Savants of Islam. Among them were Sheikh Ali bin Hiti-a- Qutub of his time ? Sheikh Baqir bin Batu, the head of the Autad, Sheikh Shahabuddin Umar Suharwardy the author of the well known book on Sufism, ?Awarif-ul-Maarif? and Head of the Suharwardy Order, Sheikh Abdul Hassan the famous preacher of Egypt and very many others.

      As a student, when he was engaged in his studies he did not neglect his efforts to attain spiritual perfection. He therefore, often resorted to fasting and would not ask for food from any one, even if he had to go without any meal for days together.

      The Shaikh's Names and Titles

      A rich store of information about the author of these discourses and Sufficient Provision for Seekers of the Path of Truth is conveniently available, to those familiar with the religious and spiritual tradition of Islaam, in his names, his surnames, and the many titles conferred upon him by his devoted followers. It is not unusual for these to take up several lines in an Arabic manuscript, but let us start with the short form of the author's name as it appears on the cover and title page of these books.


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


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


      Al-Jilani -
      A surname ending in -ii will often indicate the bearer's place of birth. Shaikh 'Abd al-Qaadir was born in the Iranian district of Giilaan, south of the Caspian Sea, in A.H. 470/1077-8 C.E. (In some texts, the Persian spelling Giilaanii is used instead of the arabicized form al-Jiilaanii. The abbreviated form al-Jiilii, which may also be encountered, should not be confused with the surname of the venerable 'Abd al-Karim al-Jiilii, author of the celebrated work al-Insaan al-Kaamil, who came from Jiil in the district of Baghdaad.)


      Let us now consider a slightly longer version of the Shaikh's name, as it occurs near the beginning of Al-Fath ar-Rabbaanii [The Sublime Revelation]: Sayyidunaa 'sh-Shaikh Muhyi'd-Diin Abuu Muhammad 'Abd al-Qaadir (Radiya'llaahu 'anh).


      Sayyidunaa 'sh-Shaikh -
      "Our Master, the Shaikh." A writer who regards himself as a Qaadirii, a devoted follower of Shaikh 'Abd al-Qaadir, will generally refer to the latter as Sayyidunaa [our Master], or Sayyidii [my Master].


      Muhyi'd-Diin -
      "Reviver of the Religion." It is widely acknowledged by historians, non-Muslim as well as Muslim, that Shaikh 'Abd al-Qaadir displayed great courage in reaffirming the traditional teachings of Islaam, in an era when sectarianism was rife, and when materialistic and rationalistic tendencies were predominant in all sections of society. In matters of Islamic jurisprudence [fiqh] and theology [kalaam], he adhered quite strictly to the highly "orthodox" school of Imaam Ahmad ibn Hanbal.


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


      Radiya'llaahu 'anh -
      "May Allaah be well pleased with him!" This benediction is the one customarily pronounced–and spelled out–in writing after mentioning the name of a Companion of the Prophet (Allaah bless him and give him peace). The preference for this particular invocation is yet another mark of the extraordinary status held by Shaikh 'Abd al-Qaadir in the eyes of his devoted followers.


      Finally, we must note some important elements contained within this even longer version: al-Ghawth al-A'zam Sultaan al-Awliyaa' Sayyidunaa 'sh-Shaikh Muhyi'd-Diin 'Abd al-Qaadir al-Jiilaanii al-Hasanii al-Husainii (Radiya'llaahu 'anh).


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


      Sultaan al-Awliyaa' -
      "The Sultan of the Saints." This reinforces the preceding title, emphasizing the supremacy of the Ghawth above all other orders of sanctity.


      al-Hasanii al-Husainii -
      "The descendant of both al-Hasan and al-Husain, the grandsons of the Prophet (Allaah bless him and give him peace)." To quote the Turkish author, Shaikh Muzaffer Ozak Efendi (may Allaah bestow His mercy upon him): "The lineage of Shaikh 'Abd al-Qaadir is known as the Chain of Gold, since both his parents were descendants of the Messenger (Allaah bless him and give him peace). His noble father, 'Abdullaah, traced his descent by way of Imaam Hasan, while his revered mother, Umm al-Khair, traced hers through Imaam Husain."


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


      Miracles
      The Walis of Allah, acting on behalf and under the stamp of the Holy Prophet (peace be upon him) and not proclaiming their existence and position' until commanded by Allah serve humanity, by their preccipts and examples and pray incessantly for the general forgiveness of human sins.

      The idea regarding the existence of such Walis and their approach towards some form of intercession for humanity is borne out by Verses 20-27 of Sura Yasin, a perusal of which will show that even among a nation doomed to destruction for its inequities, there live persons who testify to the truth of a Prophet appearing among them by their powers of reality, recognising the will of Allah. The event is begun with the following words, "And from the remote part of the country there came a man running who said, O' my people follow this messenger, "The story of the prophet Loot as given in Sura Hud, gives an indication to the effect that punishment for the sin of a nation is averted by the presence of an eminent man of spritually.

      The defernment of such punishment is out of deference to a spiritual personality living in its midst. The punishment of Quraish was deferred till the migration of the Holy prophet from Mecca. Al-Quran lay? down this principle in so many words "Nor is Allah going to chastise them while you are among them" (8:33). The well known hadith ascribing to Allah the Words "One who is hostile to my Walli receives an announcement of War from Me" presents only the counterpart of this idea. Because if hostility to a Wali excites the wrath of Allah it follows that the attention and prayers of the Wali can induce the mercy of Allah. Of course the Wali spoken of are Walis of the eminence like that of Hazrat Ghousul Azam Abdul Qadir Mohiyuddin.

      Miracles are abnormal and extra-ordinary acts that can only be performed by the privileged few like the Prophets and Walis of Allah. Perhaps such acts may sound illogical to the rationalist. But they do occur and are beyond ordinary comprehensive. The parting of the Red Sea for the Prophet Moosa and such like events are examples. Even in the life of ordinary mortals, miracles occur, by the mercy of Allah, to save them from catastrophes or accidents.

      The miracles of Hazrat Ghousul Azam recorded are innumerable, when compared to other Saints. Of these innumerable, miracles, a few are given below.
      After Hazrat Ghousul Azam settled down in Baghdad remarkable stories about his power circulated in Baghdad. The day to day increase in the circulation of such stories made a large number of great scholars of the town to decide to visit him, altogether in other to test his knowledge by posing one, hundred difficult questions. On their arrival, the Hazrat foretold them of their purpose and gave each question the correct answer, even profounding to them explanations beyond the limits of their comprehension on their own special subjects. This" thought reading was daily manifested by him. It was not necessary for the visitors who came with petitions of desires to tell him, for he looked straight at them and gave them the answers.

      On one occasion; two weary and hungry travellers from Arabia joined his audience unobtrusively. The Hazrat immediately stopped his discourse saying "Poor travellers; they have just come a long way and have had practically nothing to eat." He then described correctly their last meal to the astonishment of all concerned.

      One of the most remarkable things we hear from this Saint's life is that even a man's destiny could be deflected from conscious life into the dream state. A merchant of Baghdad one day approached Sheikh Hammad Al-Dabbas for his blessings before taking a caravan to Syria. Sheikh Hammad forbade him to undertake the proposed journey because he foresay that the merchant was likely to be robbed and murdered by highway men. The merchant very much depressed, met Hazrat Ghousul Azam on the way and informed him what the Sheikh had told him. The Hazrat promised the merchant his personal responsibility for his safe journey and asked the merchant to proceed. He reached his destination safely with his goods.

      On his journey the merchant forgot to take back his money kept in the place where he had performed his 'ablution. On going to bed he was murdered. On waking he saw blood round his neck and also felt the pain of the blow. However, he realised that what he had seen was a mere dream, but remembering his lost purse, he went back to the place and recovered it.
      While he was returning to Baghdad he was confused in his mind to decide whether seeing Sheikh Hammad first would be proper, as he was the senior Sheikh or seeing Hazrat Ghous first was appropriate as it was his predictions had proved true. He suddenly saw Sheikh Hammad. He asked him instead to first go to Hazrat Ghousul Azam by whose prayers his predistened murder had been changed into a dream and the loss of property the purse changed into forgetfulness.

      One of Hazrat's own servants, who visited his master complained that he had, in a dream slept with man women. Upon this, Hazrat said that it was the servant's destiny to sleep with all those women but this misdeed had been transformed into a dream. Before the servant began to describe the event, Hazrat gave him a list of the names of all the women including those he knew and those he did not.

      Khalifa AImustanjid Billah once came to Hazrat and presented him some bags of gold. He refused, the gift but when the Khalifa begged and pleaded for their acceptance the Hazrat took two bags and pressed them. Blood seemed to ooze out of them, which was indicative of the fact that the wealth had been amassed by oppressing people, which was represented by the blood seen.

      On one occasion a Christian Clergyman came from Yeman and accepted Islam from him in an assembly where he had delivered a sermon. After his conversion, he voluntarily stood up and related to the assembly that he was a man of Yeman and had decided to accept Islam from the hands of the most eminent Muslim in Yeman. He reported that had seen Prophet Eesa in a dream who directed him to proceed to Baghdad and accept Islam from Hazrat Abdul Qadir, who was the most eminent at the time in the whole world.

      Once three Faqihs, who came to see him offered their prayers under his Imamath (leadership). They did not like his reading of the Quran and formed a low opinion of him. They slept that night and went to the spring for a bath late at night. A Tiger clung to their clothes and cought hold of them. The Faqihs became afraid of their lives. The Hazrat at that moment came out of his closet. The Tiger quietened and crawled (it his feet. Hazrat sternly looked at the Tiger as if to question why it had interfered with his guests though they had formed low opinion of himself. The Faqihs came to him and repented for their conduct and begged his pardon. Hazrat then addressed his guests remarking that while he had been improving his heart, they had only been improving their tongue to speak ill of him and slander people.

      Sheikh Shihabuddin Umar Suharwardy in his youth used to read voraciously books on scholasticism, inspite of the advice of his uncle to the contrary. Once his uncle took him to Hazrat Ghousul Azam and informed him that the boy was devoting all his time to scholasticism. Upon this Hazrat asked Sheikh Shihabuddin what books he had read on the subject. On getting a reply, he placed his palm on the breast of Sheikh Shihabuddin. No sooner was the plam removed; he surprisingly forgot all he knew of scholasticism. But in lieu of it, he felt his mind replaced by the knowledge of Allah. Sheikh Shihabuddin Umar Suharwardy ultimately became the Imam of the Suharwardy Order and is the author of the famous book on Sufism named "Awariful Maarif."

      Sheikh Muzzafar bin Mansur said that in his youth he saw the Hazrat in the company of a large number of persons. When he sat down with a book on spiritual philosophy, Hazrat without seeing the book but questioning him said that the book was not a good one for him and should be discarded. However, be did not like to discard it owing to his love for the book, but at the same time he neither desired to incur the displeasure of Hazrat also by retaining that book. So he decided to keep it somewhere else and tried to get up to do so. But he could not. He felt as if he was planted to the ground.

      Hazrat then asked him to show the book to him. It was given. Hazrat passed his hand over it and said that the book was Ibuzari's "Fazil-ul-Quran" and then returned it to him. I opened it and saw that it was "Fazil-ul-Quran'' but without the chapter on spiritual subject and philosophy "contained therein earlier. Hazrat asked him to repent for what had passed through his mind He first repented and then got up, but found that he could not thereafter remember a single portion of that book.

      A relattion of the Khalifa was once taken to Hazrat. The man was suffering from dropsy and had an enormously swollen stomach. He sought relief. Hazrat passed his hands over his stomach, upon which it contracted to its normal size.
      Hazrat Ghousul Azam had spiritual powers to hasten to the rescue of those who called him in an hour of emergency or adversity even from afar, such as the hearing of a thundering shout that rang, to frighten away marauders who tried to molest and loot owners of a caravan in the desert of Samarakand, who, in their hour of peril, called and appealed for the aid of the Hazrat.

      Sheikh Shihabuddin Suharwardy's parents were for long childless, until his mother approached him and begged of him to pray to that she may be blessed with a son. Raising His hands in supplication he prayed and said that Allah the Beneficient would grant her wish. He desired the child when born to be named Shihabuddin and predicted that the child would rise up to be a Sheikh of Sheikhs. In the ceurse of time she bore a son though she was above the normal age of child bearing.

      His powers over the souls of this disciples extended beyond the grave. One day in Baghdad a man informed him that his deceased father in a dream had desired him to appeal to him to pray for (he redemption of his dead father's soul, as he was suffering. Hazrat asked the visitor "Did your father ever visited my Madrassa?" Yes he answered. Hazrat remained silent for a while and referred no further on the matter. A few days latter, the man returned to Hazrat saying that his father appeared to him in a dream wearing a green robe and had told him that his punishment has been lifted due to Hazrat Ghousul Azam's prayers.

      Abdullah Zayyat once said that one night Hazrat came out of his closet with a walking stick in his hand. Abdullah within himself at that moment wished to see Hazrat performing some miraculous act. No sooner this thought had occured to him, the Hazrat set up his stick on ground and it became luminous and began to glow. Soon it became so bright that it illuminated the entire house. He then took up his stick, and looked at Abdullah and remarked you desired this sort of act. Abdullah was amazed.

      A mother brought his son to the Sheikh to become a murid (follower) A few months later she returned and saw him looking under nourished. She complained that Hazrat was himself partaking the delicious dish of chicken daily whereas his poor son had been made to keep up on dry bread. Hazrat on this complaint picked up the bone of a chicken, by this bone suddenly transformed into a live cock, which crowed as if to testify that there is no Allah but Allah. Mohammad is His Prophet "and Sheikh Abdul Qadir is His Wali". Addressing the terrified woman he commented "when your son is able to do this, then there will be no reason why he should not eat the same as I do."

      He once asked nearly three hundred residents of a dewelling place to vacate it immediately. No. sooner these people vacated, (he building fell to the ground. He had forseen the occurence and warned them in time.

      Sheikh Alt Arabi of Spain had no children. At the instance of a Mujzub (a mon of distracted mind owing to' divine attraction) he approached Hazrat Ghousul Azam for his blessings and prayers for a son. Hazrat said I have one more son yet unborn in my destiny. I give it to you. Rub your back against mine and name him when born Mohammed Mohiyuddin. He would rise up to be a Qutub of his time. The child was eventually born and was named accordingly. He became a great philosopher and attained high spiritual advancement. He gained the title of Sheikh Akbar and is commonly known as Ibn-al-Arabi.

      During a famine in Baghdah, Abdul Abbas Ahmed, the servant of Hazrat complained to him of the need for funds and of food grains. Hazrat gave him a reasonable quantity of wheat and asked him to store the grain in a covered receptacle and never to weigh it, but to take out according to necessity, by opening out a small portion of the container. He used to draw grains in this way for an unusually large period. The wife of the servant of Hazrat at last felt very much curious about it and in order to satisfy herself opened the mouth of the container. She surprisingly found almost *he same quantity of grain as was kept in the beginning, still remaining and unexhausted.

      Once the water in Tigris rose to an extra ordinary high level on account of an unprecedent flood. The inhabitants of Baghdad became frightened of the imminent danger. They came to Saiyidina Hazrat Ghousul Azam and solicited his help. There upon Hazrat went up to the river side and planting his stick on the river bank said "Remain with in this limit. The flood then began to recede slowly and came down to the Limit demarcated by him.

      Once a resident of Baghdad approached Saiyidina Ghousul Azam and stated that his son has been getting fever for a year and a quarter, and could not shake it off by any means. Hazrat instructed him to speak into the ears of his son and say '0 fever leave my son and go to the village of H Allah.' He acted accordingly, and the fever left his son at once.
      It is related on the authority of Sheikh Adi Bin Musafir that once Hazrat Ghousul Azam was conversing with some persons assembled to hear his sermon when it began to rain. Hazrat looked upon the sky and solicited "I call together men for your (Allah's) sake but you disperse them." As soon as he had uttered this, the clouds disappeared and rain ceased in the precints of the Madrassa of Hazrat, though it was raining outside.

      Sheikh Osman Sayrifini and Sheikh Abdul Haq Harimi stated ".We were present before Saiyidina Hazrat Ghousul Azam in his Madrassa on third Saffar 555 A.H., when Hazrat suddenly got up with his wooden sandles under his feet and performed ablution. He offered two Rakats of prayers and with a loud shout, threw one of the sandles into the air. It disappeared from our sight. With another shout, his Holiness threw the other sandle into the air, which also disappeared. None present dared questioning him on the incident.

      But thirty days after this incident a caravan came to Baghdad from Ajam and said that they had brought some presents for Hazrat. Hazrat permitted the acceptance of the presents of valuable things but these the same pair of sandles which were thrown in the air by Hazrat. They related that on the third of Saffar when they were travelling, suddenly a gang attacked them and plundered their merchandise and murdered some of them in the caravan. The gang then entered the jungle to divide the booty. Then they had halted at the outskirts of the jungle and it struck them to solicit the help of Hazrat Ghousul Azam. Just at that time they had heard two loud shouts which reverberated throughout the jungle. They had mistaken the shouts as the aftermath of a scuffle between the gang that attacked us and a stronger gang of Arabs. We were terror stricken. Some members of the gang came to us and said that a calamity had befallen them and requested us to take back the plundered goods. We went to the place where the booty was lying divided and saw two of their leaders lying dead and the two sandles lying close by.

      Sheikh Abdul Hassan commonly known as Ibn Astantana of Baghdad stated "When I used to live in the Madrassa of Saiyidina Ghousul Azam for the acquisition of learning, I generally keep awake, at night in order to serve the Hazrat, if and when required. One night in 553 A.H. Hazrat came out of his room, presuming he required water for ablution, I took it to him but his holiness did not take it. Instead, he proceeded towards the gate of the Madrassa. I quietly followed him. The gate automatically opened and when he passed on, it closed itself. He then went towards the gate of the city which also similarly opened and closed automatically. Shortly after this we reached a town, which I had not seen before. On reaching the town he went to a house which was similar to his own Ribat in appearance. There were six persons in the house, who saluted him. He proceeded further on and I, stood, by a pillar. I heard the groaning of a person in a low voice. After a few minutes, the groaning ceased and another person went to the place whence the groaning came and carried away a dead body on his shoulder. Shortly after this, another person bare headed and with long whiskers, came there.

      The man sat down in front of Hazrat who made him recite the declaration of faith used in converting one to Islam. Hazrat then cut off his whiskers, put a cap on his head and named him Mohammad. He said that he had appointed him in place of the deceased. The persons residing in the house accepted the decision submissively. He then left the place and in a short time came to the gate of Baghdad, which opened and closed automatically as before. His holiness (hen entered his Madrasa. In the morning when I resumed taking lesson from Hazrat I prayed him to explain the incident of the previous night. Whereupon he said that the town I had seen was Nehawand a distant city in the outskirts of the empire under the Khalif of Baghdad. The six persons in the Ribat, were Abdul and Nujaba. The man ^ho died was one of shem. The man with long whiskers was a Christian of Constantinople who accepted Islam and was appointed by him to fill the place of the deceased. The man who carried away the corpse was Hazrat Khizar.

      It seems desire able here to explain that according to the Sufis, there exists a sort of hierchy of Saints at all times in the world through whom Allah manifests His mercy to the world of humanity. In the absence of the Prophet, they are the vice gerents of Allah on earth on the Prophet's behalf. They are of three different grades, Abdal is a plural of Badal meaning literally "substitute", so called because should any one of these saints die, Allah immediately substitutes him by another (Sihah). They are righteous persons of whom the world is never destitute. But on more authoratative view is that they are given this name, because of their ever changing spiritual condition. They are inaflux; and are not allowed to remain in one state. Being on their way to Realisation, they are not allowed to settle down at any intermediate point. As to their exact number and their locations, opinion, is divided. They seem to be the lowest in rank amongst the spiritual successors of the Prophet, Ghousul Azam and Qutubs.

      According to the best authorities they are a hirearchy of the saints of a particular generation and are supposed to be pre-eminently endowed with sanctity and faculties to even perform miracles. If anybody is a Qutub or a Ghouse, he is recognised as such only by his agents. Abdals, themselves reveal their position to a. particular person. The literal meaning of Qutub is axis or pivot, the point upon which a thing turns, the chief around whom the state of affairs turns. So a Qutub is he, whose attention and prayers decide the course of events in a particular society of people? He may be regarded as a kind of spiritual agent in a particular community.

      The literal meaning of Ghouse is 'AID' or 'Succour' in the midst of difficulties. So Ghouse is a kind of intercessor, who intercedes at a moment when the sins of a nation or humanity are at the point of being punished. These great men appear to be particularly tender hearted like the Holy Prophet. Their hearts melt at the woes and sufferings of humanity and as such become a means to be able to avert Divine punishment. With the assurance of acceptability of their prayers, their prayers become a plea for Divine forgiveness and mercy. Hazrat Ghousul Azam has once said that the Almishty has given him the knowledge of all his murids up to the end of the world, and His Holiness has proclaimed that none of his murids would die without repentance, and attain the seventh degree to alude in paradise. Once he remarked that he would not have the presence
      of Allah unless He did not accompany him and his murids to enter paradise. His Holiness was once questioned as to the position of a devotee who has regard and love for him, but was not actually his murid nor wore Khirqa from him. He said that such a person was also his murid although the real process of his becoming a murid was not complete. Even a person who had love and reverence for him would not be disappointed by the graciousness of the Almighty.

      Family

      In the prime of his life Hazrat Ghousul Azam regarded marriage as an obstacle in the way of his spiritual advancement. But, in order to adhere the Sunna what the Prophet preached and practised of the Holy Prophet, He married. He subsequently married four times. All the four wives were all models of virtue and devotion.

      During day time, he rendered service to the public and at night offered prayers and remained in devotion to Allah inspite of his crowded engagements, he also found time to perform his duties towards his family. He would pass some time with his wives and children and attend to their needs personally. Sometimes he would himself go marketing. The wives were not jealous of each other, but all of them were always eager to please him with their absolute obedience. This apparent, attachment, however, did not in any way distracted his attention and devotion to Allah in which he always found real pleasure.

      He took care to educate his sons properly. He himself taught some of them and also arranged for their education under the savants of the time. Thus most of them became well educated and pious. When they grew up, some of them resided in Baghdad
      While the rest went to different parts of the world. Wherever they settled down, they offered free education to the students who gathered round them. The public admired them for their pious life and appreciated their sermons.

      ABU MUHAMMAD ABDULLAH was the youngest brother of Hazrat Ghousul Azam and was very widely known for his piety and religious knowledge. He died when young and was buried in Jilan.

      SALEHA-UME-AISHA was the Aunt of Hazrat Ghousul Azam. She was also known for her piety and knowledge. Her miracles were also very widely known in Jilan. She was considered to be a great devotee of Allah and many people benefited themselves from her knowledge and spiritual insight. She too died and was buried in Jilan.

      Amongst his sons, HAZRAT SHEIKH ABDUL WAHAB was the eldest; He was a great scholar. He was given charge of the Madrasa of his father in 543 A.H. He learnt Fiqh and Hadith from his father and other savants of Islam of the time. He too visited several towns in Ajam for the acquisition of knowledge. After his father’s death, he used to deliver sermons and express his opinion on question of Islamic Shariath. He also held an office under the state and was very popular. He breathed his last in 593 A. H. and was buried in the Graveyard of Mohallah Halbah.

      HAZRAT SHEIKH SHARFUDDIN ABU MUHAMMAD ISSA. He was a teacher of Hadith and a great Jurist. He was also a poet and a very good preacher. He was written books on Sufism. He settled down in Egypt and died in 573 A.H. One of his famous books is known as Jawahir-ul-Asrar.

      HAZRAT SHEIKH HAFIZ ABU BAKAR ABDUL RAZZAK. He was born in 528 A.H. like his brothers; he learnt Fiqh and Hadith from his father. He was also Hafiz of Hadith. He was very pious and like his father enjoyed a reputation for truthfulness. He was also known as a great Wali of his time. Inspite of his limited means, he was charitable and kind to the students. He was more inclined towards solitude and would not come out of his closet, except during times for prayers, teaching and such other religious necessities. He possessed the spiritual trend of his father and like him became very popular in Baghdad. His soul departed on 7th Shawal at Baghdad in 603 A.H. A large crowed attended his funeral prayers. Which were held also in many other places in Baghdad.

      HAZRAT SHEIKH MUSA Was born in 533 A.H. He migrated to Damuscuss and settled down there. He too learnt Fiqh and Hadith from his father and from Abu Said Bin Noba and other scholars of the time. He was pious and exalted man and people of that place greatly benefited by him. He died in Damuscuss and was buried there.

      HAZRAT SHEIKH ABDUL AZIZ From amongst the sons of Hazrat Ghousul Azam, Syed Sheikh Abdul Aziz is well famed for his knowledge and adoption of the ways of his father. He was born on 27th Shiwal in 522 A.H. in Baghdad. Like his brothers he had also learnt Hadith and Fiqh from his father and other scholars of his time. He had for a considerable time been teaching these subjects in Baghdad and also delivering sermons. He migrated from Baghdad in 585 A.H. towards the mountains and chose to reside there. The condition in the city of Asqualan became alarming and antisocial and in religious activities prevailing in that city. The city was therefore attacked by him and conquered for the Khalifa of his time. He restored Law and order in that city by dealing effectively with all the undesireable elements. He was well known for his religious and spiritual knowledge. His soul departed on 18th Rabe-ul-Sani 602 A.H. in the country where he migrated earlier. He was buried in Aqahrah 85 miles away from Mousel.

      DECENDENTS OF SYED ABDUL AZIZ WHO HELD THE VENERABLE AND HIGH OFFICE OF NAQEEB OF BAGHDAD.


      AL SYED AL SHEIKH ZAINUDDIN IBN AL-SHEIKH MUHAMMAD SHARAFUDDIN was the Naqeeb-ul-Ashraf of the Dargah Jilania. He bequeathed his entire property in 978 Hijri for the benefit of the Madrassa of his Great Grand Father. He died in 981 Hijri and was buried within the premises of Dargah Jilania.

      AL SYED AL SHEIKH WALUDDIN IBN AL SYED AL SHEIKH ZAINUDDIN. He was a renowned scholar of his time and held the office of Naqeeb until 1027 A.H. when he died in Baghdad and was buried in Dargah Jilania.

      AL SYED AL SHEIKH NOORUDDIN IBN AL SYED AL SHEIKH WALIUDDIN. In addition to holding the above office he was also the Imam of Jamia Masjid Jilania, named after his father. He was great devotee and used to observe fast throughout the year. He always spent his nights in prayers. He died in 1075 A.H.

      AL SYED AL SHEIKH HASSAMMUDDIN IBN AL SYED AL SHEIKH NOORUDDIN His devotion and worship of Allah were examplary. He died in 1163 A.H.

      AL SYED AL SHEIKH MUHAMMAD DARVESH IBN AL SYED AL SHEIKH HASSAMMUDDIN. He was prayerful and Allah fearing man and combined within him self-purity of thought and action. He died in 1175 A.H.

      AL SYED AL SHEIKH ZAINUDDIN (YOUNGER). He was a Doctor of Hadith, Fiqh and Scholar of Islamic Literature. He died in 1192 A.H.

      AL SYED AL SHEIKH SULEMAN IBN AL SYED AL SHEIKH MUSTAFA. He was the Leader of the Muslim Community and the caretaker of the Auqaf Qadiria, in addition to his above office. He was a Doctor of Hadith and Fiqh. He died in 1235 A.H.

      AL SYED SHEIKH MURAD IBN AL SYED SHEIKH USMAN. He was a very popular Leader of the Muslim Community. He also managed the Auqaf Qadiria and was a Doctor of Hadith and Fiqh. He died in 1268 A.H.

      AL SYED AL SHEIKH ALI IBN AL SYED AL SHEIKH SULEMAN. He was granted in 1261 A.H. a Royal Firman for the care and management of Auqaf Qadiria. He was the Leader of the Muslim Community and died in 1289 A.H.

      AL SYED AL SHEIKH SULEMAN IBN AL SYED AL SHEIKH ALI AL NAQEEB. He was born in 1250 A.H. He acquired spiritual leadership of the Muslims of the World and in addition to the office of the Naqeeb, the management of Auqaf Qadiria was also entrusted to him. Ghazi Sultan Abdul Hameed of Turkey was one of his Murids. The Sultan had a great regard for him. In 1312 A.H. he constructed a Masjid and a pool in Mohallah Al Sanah Baghdad and bequeathed a part of his property for its management. He died in 1315 A.H.

      AL SYED AL SHEIKH ABDUR REHMAN AL MAHED IBN AL SYED AL SHEIKH ALI AL NAQEEB.
      He was born in 1261 A.H. and died in 1341 A.H. A foreign observer, Sir Percy Cox states in page-128 of the ?HAND BOOK OF MESOPOTAMIA? that he was the most influential Suni and official head of the Arab Community He continues it is worthy of note that extreme deference is paid to the Naqib of Baghdad and his family by many of the most influential and wealthy as well as the humble and poorest, of Indian and Afghan Muslims. The views of this writer are based on his personal observation during his stay in IRAQ, do not matter much since this family enjoyed deference of and recognition of the whole Muslim world.

      In 1920 the establishment of a provisional Arab Government in Iraq was under consideration and the most vital question at that time was the selection of a head for such a Government. The name of Syed Abdul Rehman Aljilani had been repeatedly suggested by the notables of his time and seemed to be a more logical choice. The high prestige and religious standing of this venerable personality was another factor for the British Government to consider for the choice of an Amir of IRAQ, in 1918.

      It was felt doubtful, however, in view of his great age, ill-health and habitual seclusion whether he would accept, in view of his statement made at an interview declaring his resentment to take part in political activities, and emphasizing that even if it were to save IRAQ from disaster, would he accept the post? The British Administration, however though convinced of his probable refusal to accept the post and his aversion to recommend any one else prevented upon him to head the Counsel of State, on the plea of the security of and the floor of tyranny if any IRAQ other ambitious men were to be selected. Ultimately he consented to accept the post, to the joy and satisfactioned of all concerned. This is well portrayed by the Oriental Secretary of Ambassador in Persia. Miss Bell who describes ?In came Mr. Philby and others and on top of them Sir Percy.

      Every one but Mr. Philby melted away, and we two turned to Sir Percy breathless with excitement. Well he said, he has accepted?. He had come straight from the Naqib who had agreed to undertake the formation of the Provisional Government. So the first success is scored and not one but Sir Percy could have done it. Indeed, that even he should have inducted the Naqib to take a hand in Public affairs is nothing short of a miracle (Page-82 IRAQ by Philip Willard Ireland).

      Despite the information of the Council of Ministers, the question as to the form of permanent Government and of the person of its ruler was constantly, under discussion in the Cofee houses, in the tents of the Sheikhs, or wherever Iraqis met in social and political gatherings.

      Amongst the possible local notables, the Naqib of Baghdad stood high Despotic his advanced age and feeble health, the throne was offered to him but under such conditions and limitations as would have made him, in his own words no more than an IRAQI RAJA. He himself never sought it and felt that if it had been freely offered to him by the people he would be obliged to accept the honour and the duties (page 304 IRAQ by Philip Willard Ireland).

      During another interview to Miss Bell the Oriental Secretary to the Ambassador in Persia, recorded in Arnold Wilson’s book A clash of Loyalities Vol. II Mesopotamia 1917-20.
      Replying to a question regarding his or one of his son’s candidatures of the Sharif or Amir of Mesopotamia, he said, I am a relative of the Sharif. I come of the same stock and I share the same religious opinion, you therefore understand that I am not actuated by difference of blood, of thought when I tell you that I would never consent to the appointment of myself or of my sons as Amir. The Hijaz is one and IRAQ is one. There is no connection between them out that of faith. Our politics, out trade, our agriculture is all different from those of Hijaz. The Hijaz is the Holy Land of Islam. It must remain a separate and independent state by which all Muslims can profit.

      He was asked again if for political reasons, it, were necessary, to put an Amir at the head of IRAQ would you accept the responsibility with British help and support He said can you put a question as that to me I am a Darwesh concern is not with the things of this world. It would be contrary to the deepest principles of my creed to become the political head of the state. In the time of my ancestor, Syed Abdul Qadir al Jilani, the abbassi Khalifs were accustomed to consult him as you and your coleagues consult me, but he would never have consented to take an active part in public affairs. Neither would I, nor any of his descendants consent to do so. This is my answer on the ground of religion, but I will give you also an answer, based on personal reason I am an old man. These five or six years of life, which remain to me, I wish to spend in reflection and study. When you came to day, I kept you waiting. I was busy with my books. They are my constant pre-occupation.

      SYED ABDUR REHMAN was a great scholar and his personal Library consists of thirty six thousand books on various subjects. Of these, about two thousand were manuscripts. The Present Makteba Qadiria is in fact, the altered name of the personal library of Syed Abdur Rehman. A copy of the QURAN written in gold was, after his death, presented to the king of LIBYA, IDRIS SANOSSI by Pir IBRAHIM SAIF-UD-DIN. This manuscript of the Quran was seven hundred years old. In Tarikh Ahwarat IRAQIA by Abdul Razak Al Hassani, it has been stated that he was well known for his examplary piety and charity, and as a great Alim who loved books and had acquired abundant knowledge. He was also a man devoted to prayer and a great Wali of his time. Hazrat Seyidena Ghousul Azam conferred upon him the Khilafat of his Order in a dream, which was later affirmed by the Walis of his time. He had million of Murids and devotees.

      AL SYED AL SHEIKH MAHMOOD HUS- SAMMUDDIN IBN AL SYED, SYED AL SHEIKH ABDUR REHMAN AL NAQIB-UL-ASHRAR-MU- TAWALI UL AUQAF QADRIA born in 1189 A.H. He was a scholar and also possessed profound religious know-ledge. He led a strict religious life that was symbolised in his impressive and attractive personality, He was known for his charity, and devotion to the faith His Murids included Kings, Amirs and Nawabs and many other prominent people all over the world. He always associated with his father in the political deliberations of the Country.

      He himself formed in Baghdad a new political party known as Hizb-Al-Hurr (Freedom party). Once under his presidency, in a Joint meeting with two other nationalist parties, he drew up an address which they presented to the King. The most important of the three demands, was the question of British influence in IRAQ.

      At the time when Arab feelings and sentiments were being crushed with a view to convert them in to the Turkish pattern, he opposed the emergence of such feelings in Iraq on the grounds of irreligiousness prevailing in modern Turkey.

      The library of Syed Abdur Rehman included a big and valuable collection of books and thousands of manuscripts. After the death of their father the other brothers intended to dispose the library he purchased it from them and placed it at the disposal of the Qadira School known as Makteba Qadiria as a waqi (trust) of Syed Abdul Rehman. He was the Mutawalli and after him, the, management would go to the eldest son in his family. (A clash of Loyalities by Arnold Wilson in IRAQ by Pholip Willard, Ireland).

      AL SYED AL SHEIKH HASSAN MASUD IBN AL SYED AL SHEIKH ABDUR REHMAN NAQEEB UL ASHRAF. He was a virtuous and tender hearted man and a great devotee of Allah. He held the office of Naqeeb from 1936 to 1941.

      AL SYED RASHID ALJILLANI IBN AL SYED ABDUL WAHAB. A shrewd, prudent and cosmopolitan lawyer. He held different port-folios in the Various ministries and also was Prime Minister of Iraq and head of Royal Diwan. He is one of the leaders who have played an important role in the national activities of Baghdad.

      His ministerial Programme included was against immorality, the cleanse of places of evil entertainment prevention of drunkeness and ostentatious improvement of waqi Buildings. The foundation stone of Faysel Mosqus was laid observance of Ramdhan fast was enforced by the restaurants being ordered to be closed during day time. Apart from this, commercial and industrial activities were well encouraged progressed.

      AL SYED AHMED ASSIM IBN AL SYED SHEIKH ABDUR REHMAN AL NAQEEB. He had a very wide circle of Murids and friends. He spent much time in propagating the Tariq-Qadiria. On the invitation of Governor General Ghulam Mohammed, he visited Pakistan. He held the office of Naqeeb from 1941 to 1952.

      AL SYED AHMAD ZAFAR IBN SYED MAHMOOD HUSSAMMUD DIN ALJILANs. He is one of the diplomats of the Government of Iraq and enjoys complete confidence of both the Government and the public. He is a great supporter of the poor. He is virtuous, Allah fearing and popular. He is well regarded and held in very high esteem by his own family, friends and Murids. He has rendered valuable services towards the propagation of Islam and Tariqa Qadiria.

      AL SYED AL SHAIHB IBRAHIM SAIFUDDIN IBN AL SYED MUSTAFA AL-JILANI. He remained for a long time in Bombay and propagated Tariq Qadiria. He is an elderly and pious man and was appointed Naqeeb in place of Syed Jamal-ud-Din who declined to accept the responsibility due to certain personal reasons, and nominated him in his place. He has very wide circle of Murids.
      Last edited by ThE OnE N OnLy mE; Mar 4th, 2012 at 08:49 AM.
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      Jazakallah for sharing!
      Its bigger on the inside!!

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      Quote Originally Posted by STONECOLD View Post
      Jazakallah for sharing!
      thanks for reading...

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      Ghaus Ul Azam himself states that his position among the aulia is like that of the Holy Prophet SAW among the anbiya!
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      Its bigger on the inside!!

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      Nice work TONOM
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      Never explain urself to any1 The person who likes u doesn't need it &The person who dislike u won't believe it

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      Jazak Allah