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as-Sayyid Nur Muhammad al-Badawani

Hear, O faqir: every time I was lacking something, great or small, and turned away from it in turning towards my Lord, I found it there in front of me, thanks to the power of Him who hears and knows. We see that the needs of ordinary people are filled by paying attention to them, whereas the needs of the elect are filled by the very fact that they turn away from them and concentrate upon God.

“He who by remembering Me is distracted from his petition, will receive more than those who ask

Mulay al-Arabi ad-Darqawi

He was a descendant of the Prophet . His light was powered by the Heavenly Station. He poured into the confused hearts of his time, peace and happiness, until he became the Appearance of every Favor and a Means to Allah Almighty and Exalted, for every person in his time. Through him God has renewed the Divine law, shari^ca and the spiritual reality, haqiqa, like the full moon on a dark night. How many a Sunnah that had been discarded did he revive and how many innovations that had been instigated did he remove?

He was born in 1075 H./1664 AD. He was raised in a blessed house, quenching his thirst for external and internal knowledge at the fountain of the Naqshbandi Order from his early childhood. He received the blessings of his Shaykhs, and they were proud of his progress. He continued to advance his state until, in the country of India, he became a shining Lamp. Visitors came to him from everywhere receiving from him both the blessings of his secrets and the blessings of his ancestors. He sat on the Throne of the Tariqat following his master, and he was like a beacon guiding by his light all those seeking in the Way. He left behind him a celebrated name, and how could it be otherwise when the Prophet Muhammad was his ancestor? He was a Branch of the Tree of Prophetic Knowledge and a Descendant of the Pure Family of the Prophet . It is no wonder that he became the Qiblah of the Saints and his threshold became the goal of all people of God.

He was so pious that he spent most of his time reading and studying the adab (ethics and character) of the Prophet and the character and good conduct of saints. His strict adherence to the Form and Intent of the Prophet in all his actions is illustrated by the following incident. One day he entered the bathroom with his right foot, which is contrary to the prescription of the Prophet . It resulted in his being constipated for three days, because he had strayed from the propriety in the Sunnah in that single step. He asked Allah’s forgiveness, and Allah relieved him of his distress.

He began his life in a state of Self-Effacement. He remained in that state for fifteen years. During this period he was always in the state of Self-Effacement, and he was never out of that state except during the ritual prayers. When he prayed he would return to self-awareness and perform the prayers. He would then return to that state. He was careful to eat only from earnings made by the sweat of his brow. He ate only bread he baked himself, and he ate it only in very small pieces. He spent all his time in meditation and contemplation. When the bread was finished, he would return to prepare more, then he would return to contemplation and meditation. From his excessive contemplation, his back became bowed. He was in the service of his Shaykh for many years. He also served Shaykh Muhammad Muhsin, son of the great narrator of hadith of his time, Shaykh ^cAbdul Haqq, one of the khalifs of Muhammad Ma^csum (q), until by means of his service, he reached a high state of perfection.

He used to say, “For the past thirty years the thought, ‘How am I going to make a living’ never came to my heart. The subject of provision never came to my heart, but I ate when I felt the need.” He never ate from the food of a proud person. He said, “The food of proud rich people contains darkness.”

If he borrowed a book he would read it in three days, because he said, “The reflection of the darkness and ignorance of the owner of the book will be reflected on me.” He was very careful in such matters. His khalif, Sayyidina Habibullah (q), used to cry when he remembered him, and he would say to his followers , “You did not see that holy person. If you had been in his time it would have renewed your faith in Allah’s power that He had created such a person.”

Sayyidina Habibullah also used to say, “Shaykh Nur Muhammad al-Badawani’s visions were extremely detailed and incredibly precise. He used to see with his heart better than anyone can see with his eyes. He told me one time when I was in his presence, ‘O my son I see in you the traces of adultery. What have you done today?’ I said, ‘O my Shaykh when I was coming to you my eyes saw a woman on the street.’ He said, ‘Next time take care to protect your eyes.’”

Shaykh Habibullah said, “One time as I was on my way to the Shaykh, I saw an alcoholic on the street. When I came to the Shaykh he told me, ‘I am seeing in you the traces of alcohol.’ I realized from this that everything in this life is reflected from one person to another, and the character of one person is reflected on another. That is why we have to keep ourselves very clean at all times, and always keep company with the people of Allah.

Shaykh Habibullah said, “One day a lady came to him and said, ‘O my Shaykh, a spiritual being (jinn) kidnapped my daughter and I have tried by every means to get her back, but it has been to no avail.’ He meditated on that matter for about an hour. Then he said, ‘Your daughter will come tomorrow around the time of afternoon prayers, so now go and rest.’ The lady said, ‘I was so eager for that time to come, and for my daughter to appear, that I could hardly rest. At the exact time the Shaykh had mentioned, I heard a knock at the door, and in walked my daughter. I asked her what had happened. She said, ‘I had been kidnapped and taken to the desert by a jinn. I was there in the desert and just now a Shaykh came and took me by the hand and brought me here.’”

Shaykh Nur Muhammad al-Badawani died in the year 1135 AH/1722-23 CE. He passed the secret of the Golden Chain to his successor, Shaykh Shamsuddin Habib Allah Jan-i-Janan al-Mazhar.

Muhammad Sayfuddin al-Faruqi al-Mujaddidi

The sound of the flute is the image of God’s call to man.
“We were all part of Adam and heard those melodies in Paradise.
“Though water and clay have covered us with doubt, we still remember something of those sounds.
“But since they are mixed with the dust of sorrows, how should these high and low notes produce that joy?

Rumi, Mathnavi

He was a Reviver of this Order and a Reviver of the true path of the Sunnah. He derived great spiritual benefit from his great ancestor, Sayyidina `Umar al-Faruq , and from his grandfather, Sayyidina Ahmad al-Faruqi (q). With the blessings of the Prophet he was able to spread this order far and wide.

He was born in 1055 H./1645 AD. He was raised in the home of his father, Muhammad Ma’sum, and he was nursed with the milk of the knowledge of his father, his grandfather and his blessed ancestors. During his father’s life he sat on the Throne of Guidance and he followed the footsteps of his precedessors. His house became a light for the scholars of the religion, who came like moths from all around. As his subtle knowledge grew, his fame rose ever higher in the heavens, reaching the orbits of the Knowers, until he was able to decipher the Symbols of Hidden Knowledge and to open the Treasure of Heavenly Affairs. He spread the external and internal knowledge, and he joined together the Beginners and the Adepts, and he taught the Knowledge of Taste (dhawq).

On the orders of his father he moved to the city of Delhi to spread the knowledge of the shari^ca and the light of the araqat. The Sultan himself, Muhammad Alamagir, became his student, and consequently the people of the Court, the Sultan’s ministers, and all the princes became his followers. With the support of the Sultan, it was not long before the entire kingdom accepted him. He embodied the Sunnah of the Prophet and inspired love for the sharaca throughout the nation. By means of the deep knowledge which filled his heart, he hoisted high the flag of Islam and removed the traces of ignorance and tyranny from the kingdom.

Through the blessings of Shaykh Sayfuddan’s companionship, Allah made the Sultan succeed in all his affairs and prevented harmful and unlawful conduct from occurring in the realm. The Sultan banished tyrants and oppressors. He kept the company of the Shaykh, following him as a student. Through the Shaykh’s encouragement, he was able to memorize the Holy Qur’an. He spent his late night hours fulfilling the obligations of the araqat, reciting the Dhikr, while his daylight hours he spent looking after the affairs of his kingdom.

The Shaykh endeavored to eliminate all forms of misery and tyranny from the kingdom by means of the Sultan, and achieved tremendous success, until the whole of India was living in peace. He achieved such a position of reverence, that all sultans and princes would stand in his presence out of respect for him.

One day a man was standing with the other princes and Sultans in the presence of the Shaykh, and an insinuating whisper came to his heart, saying, “That Shaykh is so arrogant.” The Shaykh looked at him and said, “You are right, because my Pride is from Allah’s Pride.”

Once a man denied the truth of the Shaykh’s words. That night he saw a dream in which a group of men came and attacked him. They beat him and beat him, asking “How dare you deny the speech of the Shaykh when he is the Lover of God?” He awoke to find himself in severe pain. He hastened to the presence of the Shaykh and asked his forgiveness.

In his khaniqah (center for retreat), every day around 6,000 seekers slept and ate from the food he was providing.

One day he heard from his neighbor’s house the sound of the ney (bamboo flute). He was so enchanted by the sound of it that he fainted. When he came to he said, “Do you think that I am empty of compassion and emotion? No, those who listen to the ney and feel no compassion and emotion are empty. But when we hear something beautiful, we are so touched that we are immediately transported to the Divine Presence.”

To the saints, God’s call is heard without any admixture of the “dust of sorrows” and that is why they faint when they hear it.

One day a leper came and asked him for his supplication that he be healed. He blew on him and immediately the disease disappeared.

Shaykh Muhammad Sayfuddin died in 1095 AH/1684 CE and he was buried in the city of Sirhind. He passed on the secret of the Golden Chain to Grandshaykh Nur Muhammad al-Badawani.

Muhammad al-Masum

In the Place of refuge my heart sought refuge,
shot with enmity’s arrows.
O Mercy of God for His slaves, God placed His trust in you
among all inanimate forms.
O House of my Lord, O light of my heart, O coolness of my eyes,
O my heart within!
O true secret of the heart of existence, my sacred trust,
my purest love!
O Direction to which I turn from every quarter and valley,
From subsistence in the Real, then from on high,
from self-extinction, then from the depths!
O Kacba of Allah, O my life, O path of good fortune,
O my guidance!
God sheds His light on your court, and something of His light
appears in the heart.

Ibn `Arabi, al-Futuhat al-Makkiyyah.

He is The Rope of Allah (^cUrwat-il-Wuthqa), the Pious Guide who combined in himself the Shari`a and Reality (haqiqat) and he showed the difference between Ignorance and True Guidance. He was born in the year 1007 H. He was educated by his father from the special knowledge of saints. He sat on the Throne of Guidance in the Naqshbandi Way after the passing of his Shaykh, at the age of 26 years. He became famous everywhere. His name was known on every tongue, and kings acknowledged his greatness in his time. People were flocking to him from everywhere.

He was a saint from his childhood. He never accepted to nurse in Ramadan. He spoke on the Knowledge of Oneness at the age of three by saying, “I am the earth, I am the heavens, I am God… I am this, I am that.” He memorized the Qur’an in three months at the age of six. He was trying through his heart to learn the true knowledge, Sharacat and aqaqat and he reached the high state of these knowledges. He was considered at the age of 17 years to be the greatest scholar of his time. He was very truthful in all his Legal decisions (fatawa). He accepted neither innovation nor licenses.

His father Sayiddina Ahmad al-Faruqi, testified when he was young that a very great power would appear in him. One time he said to his father Sayiddina Ahmad al-Faruqi, “I am seeing myself as a life that is moving in every atom of the atoms of these universes. And these universes are taking light from it as the earth takes light from the sun.” His father said, “O my son, that means you are going to be the Qutb (Spiritual Pole) of your time. Remember that from me.”

He said to him one time, “you have been molded from the residue of my residue, which was the the residue of the Prophet’s clay .”

He said, “I have poured into my son Muhammad Masum everything that I have been given.”

He said, “the Perfect Knower that is honored to exist in the State of the Complete Existence will witness and observe the Beauty of Allah in the mirror of this universe and he will see himself in everything. This universe will be him and he will be this universe. He will see himself moving in every individual of this universe, encompassing the Whole in the Part and the Part in the Whole.”

From His Miracles

One time one of his deputies, Khwaja Muhammad as-Siddiq was travelling on top of a horse. His feet slipped from the horse and he was dangling from one stirrup. The horse was running so that he was expecting to die. He remembered at once to say, ‘O my Shaykh support me.’ As soon as he said ‘O my Shaykh support me.’ he saw his Shaykh appear, take the reins of the horse and stop it.

One of his followers said, “I fell into the sea and I didn’t know how to swim. I called out his name and he came and took me out.”

One time he was sitting with his followers in his khaniqah (spiritual center for retreat, prayers and meditation) and they began to see water pouring from his hands and his sleeves. They were surprised and they asked him, “What is this, O our Shaykh.” He said, “just now one of my murids was on a ship, and that ship was in a storm and was sinking. He called me and I immediately reached my hand and saved that person from drowning.” We recorded the time of that event and some months a merchant came among us. We asked him about that event and he said, ‘Yes, at that time my Shaykh came and saved me.’”

It happened at that time that one magician used to build a fire, and he would enter it and it would not burn him. There arose a great confusion among the people and it made a great fitna (dissension). So the Shaykh made a very great fire in the city and he told the magician, “Enter my fire!” and the magician was afraid. Then he told one of his murids, “Enter my fire, and while you are walking into it say LA ILAHA ILLALLAH.” That murid entered and it was cool and peace for him as it had been for Sayyidina Ibrahim

[21:69] when he was thrown in the fire. When the magician saw this, he immediately converted and spoke the shahada: ash-hadu an la ilaha illa-l-Lah, wa ash-hadu anna Muhammadan rasalu-l-Lah.

One Shaykh Abdur Rahman at-Tirmidhi said, “I came with my brother to visit Shaykh Muhammad Masum (q). He gave everyone a gift from his clothes except me. When we returned to our country I was very sad, because I didn’t receive anything from him. After a while a rumor spread throughout the city that the Shaykh was coming to visit the city. All the people went to welcome him and I went with them. I saw the Shaykh coming on a white horse. He looked at me and said, ‘Abdur Rahman, don’t be sad, I have tested you and I have saved for you my special robe (jubba) which I inherited from my father, Sayyidina Ahmad al-Faruqi (q). I took it from him and put it on me. Immediately everything disappeared and my Shaykh appeared in front of me: in every atom and every particle, he was appearing. I reached a state of immense happiness and I entered the Divine Presence.”

One day a blind man came to him and asked him, “Please pray for me that Allah restore my vision to me.” He rubbed his saliva on his eyes and told him, ‘Go to your house an don’t open your eyes until you get there.’ He reached his home and opened his eyes and he was seeing.

They told him “There is someone who is cursing the caliphs of the Prophet .” He became upset, and in his hand was a knife with which he was cutting a watermelon. As he cut the watermelon, he said, “As I cut this watermelon, I am cutting the neck of that one who is cursing the caliphs of the Prophet .” Immediately that man died.

He said,

“When I was in Hajj, I saw the Ka^cba hugging me and kissing me with great compassion and emotion. Then Allah unveiled to me in a vision, lights and blessings coming out of myself, and increasing and increasing; until they filled up all the deserts, then all the mountains, then the oceans; they then filled up all the universes and they entered every atom of these universes. Then all these atoms were drawn back to the love of the Essence of the Ka^cba. I saw many spiritual beings, among them angels and saints, all of them standing in my presence as if I was their sultan. Then I received a written letter delivered to me by an angel, and written on it was ‘from the God of Heavens, Universes and all Creation, I am accepting your pilgrimage.’

“Then I continued my travel to visit the Madinat’il-Munawwarah, the City of the Prophet . I entered the city of the Prophet and I went to visit him at his tomb. When I directed my face to his face, I saw the Prophet coming out of his grave, and he hugged me and kissed me. Then I saw myself in a state, where my heart was as if combining with his heart, my tongue with his tongue, my ears with his ears, until I was not seeing myself, I was seeing the Prophet and when I looked at the Prophet I was seeing myself. That vision took me to the station of Ascending to where the Prophet had ascended in the Night of Ascension. I received there all the knowledge that the Prophet wanted me to receive.

“Then I moved toward the two grand caliphs of the Prophet . As soon as I was in the presence of Sayyidina Abu Bakr, I saw on my shoulders a red robe. Then when I moved on to Sayyidina ^cUmar I saw a yellow robe on my shoulders. When I was leaving I saw a green robe dressed on my shoulders, which I knew was from the Prohet . Then I saw a vision that Allah unveiled from me all the veils that were on my heart, and I saw that all that Allah had created from the Station of the Throne (^cArsh) to the Station of the Earth was in need of the Beloved Muhammad , and he was the center of all light that moves in every atom.”

“What the Prophet gave me at that moment, if I were to say it, they would cut my neck. Then I found that every prayer on the Prophet and every praise of Prophet and every poetry that was written for the sake of the Prophet, was as if it was for me. Then I saw all these universes, from the Station of the Throne to the Station of the World, had been enlightened and were shining with my light. When the time came to go back to my country I was on my last visit to the Prophet and I was crying in the farewell state and I saw the Prophet come out of his maqam (station). He dressed me with dresses that have never been seen before and he put on my head a crown. That Crown came from the King of Kings, from the Divine Presence, decorated with every kind of Jewels, whose description cannot be described in this world. And I knew that Crown and those dresses had been given to me from the Dresses of Allah Almighty and Exalted, which He gave to His Prophet in the Night of Ascension and which the Prophet had kept for me and adorned me with on that night.”

Shaykh Muhammad Masum was a Miracle of Allah’s Miracles and a Light that Allah showered down on this world in order to guide by it humanity. It is said that he has given initiation into this tariqat to more than 900,000 people and that he had 7,000 deputies, and each of them was a saint. That is because in one week’s association he could bring his follower to the state of Annihilation and, in one month, to the State of Subsistence. It is also said that he could bring his follower to the State of Existence in one single sitting in his association.

He died on the 9^th of Rabi al-Awwal 1079/1668 CE. He passed the secret of this Order to Sayfuddin al-Faruqi al-Mujaddidi.

Rami Al Rifai

“I saw myself in a wide green garden, more beautiful than I could begin to understand. In this garden was a young girl. I said to her, “How wonderful this place is!”

“Would you like to see a place even more wonderful than this?” she asked.

“Oh yes,” I answered. Then taking me by the hand, she led me on until we came to a magnificent palace, like nothing that was ever seen by human eyes. The young girl knocked on the door, and someone opened it. Immediately both of us were flooded with light.

Only Allah knows the inner meaning of the maidens we saw living there. Each one carried in her hand a serving-tray filled with light. The young girl asked the maidens where they were going, and they answered her, “We are looking for someone who was drowned in the sea, and so became a martyr. She never slept at night, not one wink! We are going to rub funeral spices on her body.”

“Then rub some on my friend here,” the young girl said.

“Once upon a time,” said the maidens, “part of this spice and the fragrance of it clung to her body — but then she shied away.”

Quickly the young girl let go of my hand, turned, and said to me:

“Your prayers are your light;
Your devotion is your strength;
Sleep is the enemy of both.
Your life is the only opportunity that life can give you.
If you ignore it, if you waste it,
You will only turn to dust.”

Then the young girl disappeared.

Rabi’ah al Adawiyya

سُوۡرَةُ الشَّرح
بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ

أَلَمۡ نَشۡرَحۡ لَكَ صَدۡرَكَ (١) وَوَضَعۡنَا عَنكَ وِزۡرَكَ (٢) ٱلَّذِىٓ أَنقَضَ ظَهۡرَكَ (٣) وَرَفَعۡنَا لَكَ ذِكۡرَكَ (٤) فَإِنَّ مَعَ ٱلۡعُسۡرِ يُسۡرًا (٥) إِنَّ مَعَ ٱلۡعُسۡرِ يُسۡرً۬ا (٦) فَإِذَا فَرَغۡتَ فَٱنصَبۡ (٧) وَإِلَىٰ رَبِّكَ فَٱرۡغَب (٨

Shaykh Rami Al Rifai.

Ahmad al-Faruqi as-Sirhindi

If God causes one to approach Him,
He reveals Himself to him as the object of his desire, without his knowing,
As the fire of Moses, which he saw through the eye of his need,
And who is the Divinity which he did not recognize.
If thou understandeth my words
thou knowest that thou hast need of the apparent form:
If Moses had searched for something other than the fire
He would have seen Him in that, and not inversely.

Ibn Arabi, Fusus al-Hikam

He was the Pearl of the Crown of the Knowledgeable Saints. He was the Treasure of Those who Came Before and of Those who Came After. In him were combined all their favors and generosity. He was the Sinai of Divine Manifestation, the Furthermost Lote Tree of the Unique Knowledge, and the Fountain of the Hidden Prophetic Knowledge. He was the Genius of Scholars and he was the Sultan of the Earth, which smiled when he was born and was honored by his existence. He was the perfect Perfected Guide. He was the Caller to Allah’s presence, the One Qutb and the Unique Heavenly Imam. He was the Reviver of the Second Millennium, Sayyidina wa Mawlana (our Leader and Master) ash-Shaikh Ahmad al-Faruqi as-Sirhindi, ibn ash-Shaikh ^cAbdul Ahad son of Zainu-l-^cAbidin son of ^cAbdulhayy, son of Muhammad son of Habibullah, son of Rafi^cuddin, son of Nur, son of Sulayman, son of Yusuf, son of ^cAbdullah, son of Ishaq, son of ^cAbdullah, son of Shu^cayb, son of Aad, son of Yusuf, son of Shihabuddin, known as Farq Shah al-Qabidi, son of Nairuddin, son of Mahmud, son of Sulayman, son of Mas^cud, son of ^cAbdullah al-Wa^ci al-Asghari, son of ^cAbdullah al-Wa^ci al-Akbar, son of Abdu-l-Fattah, son of Ishaq, son of Ibrahim, son of Nair, son of Sayyidina ^cAbdullah (r), the son of Amir al-Mu’minin, the khalif of the Prophet , Sayyidina ^cUmar al-Faruq (r).

He was born on the day of ^cAshura, the 10th of Muharram in the year 971 H., in the village of Sihar Nidbasin. In some translations it is called Sirhind in the city of Lahore, in India. 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. He said about him, “He is the highest Qutb in this time.”

The Prophet predicted his advent in one of his hadith when he said, “There will be among my nation a man called Silah. By his intercession many people will be saved.” It was mentioned in the collection of Suyuti, Jam^c ul-Jawami^c. What confirmed the truth of this hadith is what Imam Rabbani wrote about himself: “God has made me the Silah between the two Oceans.” Silah means “connection.” So he meant that God had made him a connection between the two oceans — the two knowledges, external and internal. Shaikh Mir Husamuddin said, “I saw the Prophet in one of my dreams standing on the minbar(pulpit) and praising Shaikh Ahmad as-Sirhindi. The Prophet was saying, ‘I am proud and happy with his presence among my Nation. God has made him a reviver of the religion.’”

Many saints predicted his advent. One of them was Shaikh Ahmad al-Jami (q). He said, “After me will appear seventeen men of the People of God, all of whom are named Ahmad and the last one among them will be at the head of the millennium. He is going to be the highest of them and he is going to receive the state of Unveiling. He is going to revive this religion.”

Another to predict his advent was Mawlana Khwaja al-Amkanaki (q). He said to his khalif, “A man from India is going to appear. He will be the Imam of his century. He will be trained by you, so hurry to meet him, because the people of God are awaiting his arrival.” Muhammad al-Baqi (q) said, “That is why I moved from Bukhara to India.” When they met he told him, “You are the one whose appearance the shaikh Muhammad Khwaja al-Amkanaki predicted. When I saw you I knew you were the Qutb of your time. When I entered the region of Sirhind in India, I found a lamp which was so big and so bright that its light reached up to the heavens. Everyone took from that lamp’s light. You are that lamp.”

It is said that the shaikh of his father, Shaikh ^cAbdul Ahad, who was a shaikh of the Qadiri Order, had been given a jubba (cloak) from his shaikh which had been passed down from the Ghawth al-Azam, Sayyidina ^cAbdul Qadir al-Jilani (q). Sayyidina ^cAbdul Qadir had said about it to his successors, “Keep it for that one who is going to appear at the end of the first millennium. His name is Ahmad. He is going to revive this religion. I have dressed him with all my secrets. He combines in himself both the internal and external knowledge.”

The Seeking of the Kings and the Kings of Seeking

Sayyidina Ahmad al-Faruqi said,

“Let it be known to you that the Heavenly Guardians attracted me because They wanted me to be attracted, and They facilitated for me the passage through time and space (at-tayy) in the different states of the seeker. I found that God is the Essence of all matter, as it had been said by the People of Sufism. Then I found God in all matter without incarnation (hulul). Then I found God together with all matter. Then I saw Him ahead of everything and then I saw Him following everything. Finally I reached a state where I saw Him and I saw nothing else. This is what is meant by the term, Witnessing the Oneness, which is also the state of Annihilation (fana’). That is the first step in Sainthood, and the highest state in the Beginning of the Way. This vision appears first on the horizons, then secondly in the Self. Then I have been lifted to the station of Subsistence (baqa’) which is the second step in Sainthood.

“This is a station which many saints did not speak about because they did not reach it. All of them speak about the station of Annihilation, but following that state is Subsistence. In that state I found all creation another time, but I found that the essence of all these creations is Allah, and Allah’s Essence is the Essence of Myself. Then I found Allah in everything, but in reality in myself. I was raised to a higher state, to find Allah with everything, but in reality He was with myself. Then I was lifted to see Him preceding everything, but in reality He was preceding myself. Then I was lifted to a state where He was following everything, but in reality He was following myself. Then I saw Him in everything, but in reality He was in myself. Then I saw everything and I didn’t see God. And this is the end of the Stations by which They had brought me back to the beginning. In sum, they lifted me to the Station of Annihilation, then to the station of Existence, then they brought me back to be with people, in the Station of the common people. This is the highest state in guiding people to the Presence of God. It is the perfect state of guidance, because it matches the understanding of human beings.”

He said, “I accompanied today one who has reached the End of Ends, the Qutub of all Creatures, the Perfect Man, Shaikh Muhammad al-Baqi. Through him I received incredible blessings, and by his blessing I was granted a power of attraction that allowed me to reach every human being that Allah had created. I was honored to attain a station that combines the state of the Ending with the state of the Beginning. I achieved all the states of Seeking and I reached the Ending, which is the meaning of ‘Reaching the name of ar-Rabb’ (the Sustainer), by the support of the Lion of God, Asadullah, ^cAli ibin Abi Talib, May God ennoble his face. I was raised up to the state of the Throne, which is the Reality of the Truth of Muhammad, by the support (madad) of Shaikh Shah Baha’uddin Naqshband. Then I was lifted even higher, to the state of Beauty, which is the state of the Truth of the Muhammadan Qutbs, by the support of the Prophetic Holy Spirit.

“I was supported by Shaikh Ala`addin al-Attar, from whom I received the states of the Greatest Spiritual Poles (al-qutubiyyati-l-^cuzma) from the Presence of Muhammad . Then Allah’s Heavenly Care attracted me and I ascended to a State that is beyond that of the Qutubs, the Special Original State. Here the support of al-Ghawth al-A^czam, Abdul Qadir Jilani (q) pushed me up to the State of the Origin of Origins. Then I was ordered to come back down, and as I was descending I passed by all 39 tariqats other than the Naqshbandiyya and the Qadiriyya. I looked at the states of their shaikhs and they greeted me and saluted me and they threw on me all their treasures and all their private knowledge, which unveiled to me realities which had never been unveiled to any person in my time.

“Then on my descent I met Khidr , and he adorned me with the Heavenly Knowledge (^cilmu-l-ladunni) before I reached the state of the Qutubs.”

“Abu Dawud said in an authentic hadith that the Prophet 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.’”

“The knowledge that is emerging from me is coming from the state of Sainthood, but I am receiving it from the Light of the Prophet Muhammad . Saints are unable to bring forth such knowledge, because it is beyond the knowledge of saints. It is the Knowledge of the Essence of this Religion and the Essence of the Knowledge of Allah’s Essence and Attributes. No one before has spoken about it and Allah has granted me to be the one to revive the religion in its second millennium.”

“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.”

“Allah, Almighty and Exalted, has shown me all the names of those who are entering our Tariqat, from the day of Sayyidina Abu Bakr (r) to the Day of Judgment, both men and women, and all of them are going to enter Paradise, with the intercession of the shaikhs of the Tariqat.”

“Al-Mahdi will be one of the followers of this Tariqat.”

“One day I was in association with my followers doing dhikr and it came to my heart that I had done something wrong. Then Allah opened to my eyes, ‘I have forgiven anyone who sits with you and anyone asking intercession by means of you.’”

“Allah has created me from the residue of His Prophet .”

“The Ka^cba was always coming and making tawaf (circumambulation) around me.”

“Allah Almighty and Exalted said to me, ‘Anyone for whom you pray janaza (funeral prayer) will be forgiven, and if anyone mixes earth from your grave with the earth of their grave, they will be forgiven.’”

“Allah said, ‘I have given you special gifts and perfections which no one will receive other than you until the time of the Mahdi.’”

“Allah gave me an incredible power of guidance. Even if I direct my guidance to a dead tree, it will become green.”

One great shaikh wrote to him asking, “The states that you reached and you are speaking about, did the Sahaba receive them, and if they did, did they receive them at one time or did they receive them at separate times?” He answered, “I cannot give you an answer unless you come into my presence.” When the shaikh came, he immediately unveiled to him his spiritual reality and cleaned the darkness of his heart until the shaikh fell prostrate at his feet and said, “I believe, I believe! I see now that these states were all revealed to the Sahaba simply by looking at the Messenger .”

One time in the month of fasting, Ramadan, he was invited by ten of his murids to break fast with them. He accepted the invitation of each of them. When it came time to break the fast, he was present at each of their houses, breaking the fast, and they saw him in each of their houses at the same time.

One time he looked at the sky and it was raining. He said, “O rain stop until such and such hour.” It stopped until the exact time he had said, after which it started raining again.

One time the King ordered that a man be executed. That man came to Shaikh Amad and said, “Please write a stay of execution for me.” He wrote to the Sultan, “Don’t execute this man.” The Sultan was afraid of Sayyidina Ahmad al-Faruqi and pardoned the man.

One time a murid made intention to visit Shaikh Ahmad al-Faruqi (q). On his way he was invited to be the guest of a man who disliked the shaikh. The murid, however, didn’t know this. After dinner, the host began reviling the shaikh. As he went to sleep that night, in his heart he was saying, “O Allah, I came to visit the shaikh, not to hear someone curse the shaikh. Forgive me.” Then he slept and when he awoke he found that the man had died. He went quickly to the shaikh and began to tell him the story. Sayyidina Ahmad al-Faruqi raised his hand and said, “Stop! There is no need to tell me what happened. I am the one who caused it.”

He said,

“I was authorized to give Tariqat in three tariqats: Naqshbandi, Suhrawardi and Chistiyya.”

He was so famous that the scholars of external knowledge in his time became jealous of him. They went to the king and told him, “He is saying things that are not accepted in the religion.” They pushed the King until he put him in jail. He stayed in jail for three years. His son, Shaikh Sayyid, said, “He was under very intense security in jail. Guards surrounded his room on every side. Yet every Friday he would be seen in the big mosque. No matter how much security he was under, he would disappear from prison and appear in the mosque.” From this they knew they could not put him behind bars and therefore they released him.

He wrote many books, one of the most famous of which is the Maktubat.

In it he said,

“It must be known that Allah has placed us under His Obligations and His Prohibitions. Allah said, ‘Whatever the Prophet gave you, take it, and whatever he prohibited you, leave it.’

[59:7] If we are going to be sincere in this, we have to attain to Annihilation and the love of the Essence. Without these we cannot reach this degree of obedience. Thus we are under another obligation, which is to seek the Way of Sufism, because this Way will lead us to the state of Annihilation and the love of the Essence. Each Order differs from the other in its states of perfection; so too does each Order keep the Sunnah of the Prophet and have its own definition of what that entails. Every order has its own way of keeping the Sunnah of the Prophet . Our Order, through its shaikhs, requires us to keep all the commands of the Prophet and to leave all the things he prohibited. Our shaikhs don’t follow the easy ways (rukhas) but insist on keeping the difficult ways. In all their seeking they keep in mind the verse of Qur’an, ‘Men whom neither business nor trade will divert from the Remembrance of Allah’ [24:37].

“In the journey leading to the unveiling of the Divine Realities, the seeker moves through various stages of knowledge of and proximity to His Lord:

– “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.

“The entire process is like threading a needle. The thread seeks the eye of the needle, passes through and then proceeds down to where it began. There the two ends meet, form a knot and secure the entire thread. They form a whole, thread, eye and needle, and any material they catch is sewn into the fabric of the unity.”

“It must be known to everyone that the Naqshbandi shaikhs chose to guide their murids first through the movement from Allah, travelling from the higher states to the lower. For this reason they maintain the common veils over the spiritual vision of the murid, removing the veil of ordinary consciousness only at the final step. All other tariqats begin with the movement to Allah, moving from the lowest states to the highest, and removing the common veils first.”

“It is mentioned in the Hadith of the Prophet , ‘Scholars are the inheritors of the prophets.’ The knowledge of prophets is of two kinds: knowledge of laws and knowledge of secrets. The scholar cannot be called an inheritor if he does not inherit both knowledges. If he takes only one knowledge he is incomplete. Thus the real inheritors are the ones who take the knowledge of the laws and the knowledge of the secrets, and only the saints have truly received and protected this inheritance.”

He left behind him many more books. He died on the 17th of Safar 1034 H. at the age of 63. He was buried in the village of Sirhind. He was a shaikh in the fourtariqats: Naqshbandi, Qadiri, Chisti and Suhrawardi. He preferred the Naqshbandi, because he said, “It is the Mother of all tariqats.”

He passed the secret of the revered Golden Chain to Shaykh Muhammad Masum.

Muhammad al-Baqi bi-l-Lah

Sayyid! A gnostic of high degree used to say,
‘Being a dervish is to correct the imagination.’
In other words, nothing other than the Real
should remain in the heart. In truth, he spoke well.
O Sayyid! Since the veil is nothing but imagination,
the veil must be lifted through imagination.
Night and day you must dwell in imagining Oneness.

Shaykh Baqi’s son, Khwaja Khurd

He was the Knower, Annihilated in God (fana billah) and Existing in His Existence (baqa billah), who was lifted to the highest station of Vision. He was a Secret of Allah’s Secrets and a Miracle of Allah’s Miracles. He combined in his person the two types of knowledge: the Outer Knowledge and the Heavenly Knowledge. God gave him from the two Oceans, and conferred on him Authority in the two worlds of men and Jinn.

Imam Rabbani Ahmad al-Faruqi (q) said, “Muhammad al-Baqi was the One Sitting on the Throne of all Shaikhs, and he was the Deputy of all Masters of the Naqshbandi Golden Chain, who reached the end of the Infinite, who achieved the highest states of wilayat (Friendship of God). He was the qutb (Spiritual Pole) who supported every creature on this earth. He unveiled the secrets of Reality. He was the Verifier of the Station of the Reality of Muhammad . He was the Pillar of the People of Guidance. He was the Essence of the Knowers and the Guide of the Verifiers (muhaqqiqin).”

He was born in 972 H. in the city of Kabul in the land of `Ajam which was a colony of the Sultanate of India. His father was the judge Abdu-s-Salam. He went to India in the first instance on personal business. There he was attracted to an attraction from God’s attraction. He left this worldly life behind and sought spiritual knowledge from the Master of the century. He kept company with masters and saints, until he himself became an ocean of intellect and a saint of spirituality. He traveled continuously until he reached the city of Samarqand. There he connected himself to the Master of his time, Muhammad Khwaja al-Amkanaki (q). He received from him the Way of the Naqshbandi Order. In a very short time he received what most seekers require a lifetime to receive. He was elevated also through the spiritual care of Ubaidullah al-Ahrar (q). His honor became known everywhere. His shaikh, Muhammad Khwaja al-Amkanaki, authorized him to take followers and to train them in the conduct of the Order. He ordered him to go back to India. He predicted, “You are going to have a follower who will be like the sun.” This would be Imam Rabbani Ahmad al-Faruqi (q).

He moved back to India and stayed in the city of Delhi-Jahanabad, which he filled with faith and knowledge and secrets and lights. Through him the Naqshbandi Order was spread with great swiftness throughout the Indian Subcontinent and millions of people were connected to him through his deputies. All nations in the Subcontinent were attracted to his knowledge and his Heavenly Power and to the Prophetic Characteristics dressing him. It became known throughout the Indian Subcontinent that anyone coming to him and looking in his eyes, or sitting in his association doing dhikr, would enter a state of Self-Effacement, through which he could reach a state of Annihilation, in a single meeting. By this miraculous power he attracted millions of people, until this Naqshbandi Order was on the tongue of every person in his time.

He died on Wednesday, the 14th of Jumada al-Akhira, 1014 H., in the city of Delhi at the age of 40 years and four months. His grave is on the West side of the city of Delhi.

Muhammad Khwaja al-Amkanaki

“O perfect, full Moon! The house of the heart is Thine! The intellect–which was once the master–has become thy slave and doorman.
From the day of Alast [“Am I not”] the spirit has been drunk with Thee, though for a time it was distracted by water and clay.
Since the clay has now settled to the bottom, the water is clear–no more do I say, ‘This is mine, that is Thine.’”

Rumi, Divan

He was the Inheritor of the Secrets of the Prophet. Shaykh Muayyidu-d-Din Muhammad al-Baqi (q).

Darwish Muhammad as-Samarqandi

“It is not my part, if trials come my way, to turn away from them,
Nor, if I am flooded with joy, to abandon myself to it;
For I am not of those who, for the loss of one thing, are consoled
By another; I wish nothing less than the All.”

Shaykh `Abdul-Qadir al-Jilani.

He is the Ghawth (Arch-Intercessor) of the Famous Saints and the Blessing of the Scholars of Islam. He is the Dawn and the Light of both the East and the West. He is the Master of the Kingdom of Guidance. He grew up in the house of his uncle who taught him the best manners, educated him in spiritual and religious knowledge, and nursed him from the fount of morality and ethics. He quenched his thirst with the Heavenly Realities and Unseen Knowledge, until his heart became a House of Revelation, as Allah said in the Holy Hadith, “Neither my heaven nor my earth could contain Me, but the heart of my Believing Servant contained Me.”

He was known in his time as Darwish Wali. He grasped all kinds of understandings of the Religion and he was able to erase the mischief and the misguidance of many of the false teachers of his time. He revived languishing hearts and he mended broken hearts, until he became the blessing of his time and the Human Essence of Guidance. He had many followers throughout the country. His house and his mosque were filled with visitors asking and seeking his guidance.

One time after an association he had just held with him and other murids, Shaykh Muhammad az-Zahid told him to go up a certain hill at some distance and wait for him there. The Shaykh told him he would be coming later. Darwish Muhammad was so obedient to his Shaykh that he surrendered his will to him completely. His conduct was perfect. He went and waited for the Shaykh to come, without using his mind to ask: “how shall I go there, what shall I do when I get there, etc.” He moved immediately. He arrived and began to wait. The time for afternoon prayers came and the Shaykh did not show up. Then the sun set. His ego was telling him, “Your Shaykh isn’t coming; you have to go back. Maybe the Shaykh forgot.” His truthful belief, however, told him: “O Darwish Muhammad, believe in your Shaykh and believe that he is certainly coming, as he said. You have to wait.”

How was Darwish Muhammad’s heart to believe his ego when his heart was being lifted up to be with his Shaykh? He braced up and waited. Night came and it was very cold on the hill. He was freezing. He spent all night awake and his only source of warmth was his dhikr of “la ilaha illallah”. Dawn came and the Shaykh had still not shown up. He was hungry and started looking for something to eat. He found some fruit trees, ate, and kept waiting for the Shaykh. The day went, and then the next day. He was again in a big struggle with his ego, but he kept thinking: “If my Shaykh is a real Shaykh, he knows what he is doing.”

A week went and then a month. The Shaykh was not coming. The only distraction Darwish Muhammad had from waiting was dhikrullah, and his daily prayers were his only other activity. He kept on only until the power of his dhikr made the animals come and sit around him to make dhikr with him. He realized that this miraculous power had come to him from his Shaykh.

Winter came and the Shaykh didn’t come. It began to snow. It was extremely cold and there was no more food. He began to cut the bark of the trees and feed himself on the moisture inside, and from roots and whatever green leaves he could find. Deer came to him and he began to milk the ewes. This was another miracle which appeared to him. The ewe did not move when he milked her, and another came. He was being lifted up to higher and higher spiritual levels, and his teacher was sending him spiritual knowledge through these miracles and visions. Khidr ” He said, “What if something had happened to me?” Darwish Muhammad said, “O my Shaykh, if I had not stayed here and waited for you and obeyed, you would have never come to me by permission of the Prophet ” Darwish Muhammad had detected in his heart that his Shaykh was coming by the order of the Prophet

The Shaykh laughed and said: “Come with me.” At that moment he poured to him the secret and the power of this Golden Chain of the Naqshbandi order that he had in his heart. He then ordered him to be the Shaykh of the murids. Darwish Muhammad remained in his Shaykh’s service until Shaykh Muhammad az-Zahid passed away.

Darwish Muhammad died on the 19th of Muharram, 970 H. He passed the secret of the Order to his son, Muhammad Khwaja al-Amkanaki (q).

Muhammad az-Zahid

My illness is that I no longer care about my illness.
O Remedy of my illness — it is You Who are my illness.
For a time, I repented; but since I’ve known You,
My repentance became lost in You.Your coming near is now like Your growing distant.
When shall rest come?

Abu Bakr ash-Shibli

He was the Perfection of the Pious, the Genius of the Guides, the Essence of Sainthood. Upon him was bestowed the Godly Khalifate (al-Khilafa al-Rabbaniyya), and the Spiritual Kingdom was his shelter. He combined in his person the Heavenly Knowledge and the Sharaca Knowledge, and he grasped the best of the tariqat and haqiqat, until he became the locus of all Heavenly Revelations and Inspirations. In him appeared the Knowledge of Spiritual Knowers. He is known as the Unique One in Knowledge and in the Use of the Pen. He carried in his heart the secrets of attracting the hearts of people. Praise belongs all to Allah who established in him the Heavenly Revelation, and who gave him miraculous power in every important matter. He adorned him with the Perfect Light of Muhammad in the beginning of his ascent to the State of Spiritual Knowledge. He was the Secret of his Shaykh, the Qiblah for his Shaykh’s people, the Inheritor of his Shaykh’s knowledge.

He wrote a book on the spiritual trademarks of his Shaykh, Shaykh Ubaydullah (q), called Silsilat al-^carifeen wa tadhkirat as-siddiqeen wherein he said,

I served my Shaykh for 12 years until he died, from 883 to 895 H. The cause of my connection and my initiation to him occurred one day when I went with a companion, Shaykh Nicmatullah, from Samarqand to Herat for the sake of furthering our education. When we reached the village of Shadiman, we stayed there many days to rest because it was the hot season. One day Shaykh Ubaidullah al-Ahrar came to the same city, and we went to visit him at Asr time.

He asked me where I was from. I said, ‘From Samarqand.’ He was speaking to us in the finest manner. Through his speech, he revealed all the private matters that were in my heart, piece by piece, until he told me why I was travelling to Herat. That was so amazing that it made my heart connect with him. He said to me, ‘If your goal is to seek education and knowledge, you can find it here, there is no need to go to Herat.’ I acknowledged that every petty gossip and every inspiration that were in my heart were as open to him as the pages of a book; even so, I was still intending to go to Herat.

One of his followers who was unhappy with my intention said, ‘The Shaykh is busy writing, you can go.’ I did not go but waited until the Shaykh came back again. The Shaykh came back and said to me, ‘Now tell me your real story. Why are you going to Herat? Are you going in search of the spiritual path or are you going there to seek external knowledge?’ My friend replied on my behalf, ‘He is seeking spiritual knowledge, but he is using the pursuit of external learning as a cover.’ He said, ‘If that is the case that is good.’ Then he took me in his private garden and we walked together until we disappeared from the sight of the people. He took hold of my hand and I immediately entered the state of Self-Effacement (fana’) for a long time. I understood he was connecting me to his Shaykh, and from him to his Shaykh, and from him to his Shaykh, all the way to the Prophet and from the Prophet to Allah, Glorious and Exalted.

He then told me that I will be able to read and understand his writings. He wrapped them up, gave them to me, and told me

In them is the reality of worship through obedience and piety and humbleness. By means of this paper, if you follow it, you will realize a vision of Allah, Almighty and Exalted.

This Way is based on the love of God, which is based on following the footsteps of the Prophet , which, is based on knowledge of his Sunna. The Prophet said, ‘You have to follow my way and the way of my khalifs after me.’ For this you must accompany the righteous scholars who are the inheritors of the Knowledge of the Religion and the Inheritors of the Knowledge of Heaven; the Inheritors of the Unseen Knowledge and the Knowledge of the Holy Attributes; the Inheritors of the Love of the Divine Presence. Their company will lead you to manifest the Divine Knowledge and to follow the pure way of the Prophet .

You must keep away from corrupt scholars who use religion as a means to collect the pleasure of this dunya and to acquire fame and position. Avoid the Dancing Sufis, who are like children, irresponsible. Do not listen to those who speak without understanding about all kinds of nonsense, about halal and haram (the Lawful and the Unlawful) without ever speaking of the importance of not deviating from the beliefs of Ahl as-Sunnah wal-Jamaat (the Community of the Way of the Prophet ).

Do not listen to the arguments of the philosophers and the people who understand nothing of Tasawwuf except its name, and yet pretend to be Sufis. May Allah, my son, greet you with the greetings of Islam.

He then went back to his association, read Fatiha for me and gave me permission to go to Herat. I left his presence directing myself to Bukhara. He sent after me a messenger with a letter addressed to the Shaykh Kallan, son of Mawlana Sad ad-din al-Kashgari. In it was written, ‘You have to look after my son who is carrying my letter and to keep him from mixing with bad scholars.’ When I saw that lovely gesture from him, my love for him deepened in my heart. Yet I didn’t go back to him, but continued to Herat.

The way to Bukhara took a long time, because my mount was weak. I had to stop every one or two miles. I had gone through six donkeys by the time I reached Bukhara. When I finally arrived, my eyes became afflicted and I was unable to see for many days. When my condition improved and I prepared to leave for Herat, I came down with a high fever. I was so sick that it came to my heart that if I continued I might die. I decided not to travel further but to go back and serve the Shaykh.

After I reached Tashkent, I decided to visit Shaykh Ilyas al-Ashaqi. I left my books, my clothes and my animal with a caretaker. One of Shaykh Ubaydullah’s servants saw me on the way. I said, ‘Let us visit the Shaykh.’ He asked, ‘Where is your animal? Bring it to my house and then we will go to visit.’ As I was going to retrieve my animal, a voice came to me saying, ‘Your animal is dead, and all that is on it has disappeared.’ A great confusion came over me. I realized that the Shaykh was not happy with my planned visit to Shaykh Ilyas. The thought came to my heart, ‘Look how my Shaykh is directing all his power to lift me up while I have decided to visit someone else.’ I decided not to visit Shaykh Ilyas al-’Ashaqi but instead to go directly to Shaykh Ubaidullah al-Ahrar. When this came to my heart, a man came to me and said, ‘We have found your animal with all your possessions on it.’ I returned to the person with whom I had left the animal and he told me, ‘I tied your animal here, and when I looked up, it had disappeared. I looked everywhere. It was as if the earth had swallowed it up. Then I returned again, and there was the animal, right where I had tethered it in the first place.’ I took my animal and set off to Samarqand to Shaykh Ubaidullah al-Ahrar (q). When I arrived he came out saying, ‘Welcome, welcome.’ I stayed with the Shaykh and never left him until he left this world.

He had perfect belief. He accepted whatever his Shaykh taught him and nothing anyone could say would change that belief. He said,

My Shaykh used to speak about spirituality and secret knowledge. He would always direct his speech towards me and ask me, ‘When you hear me speak about Divine Realities, does it cause any conflict in you with regard to the beliefs which you got from your parents and your teachers and scholars?’ I said, ‘No my Shaykh.’ He said, ‘Then you are one to whom we can speak.

One day my Shaykh was sick and he ordered me to get a doctor from Herat. Mawlana Qassim came to me and said, ‘O Muhammad, make your travelling very quick coming and going, because I can’t stand for the Shaykh to be sick for long.’ I traveled quickly and returned with the doctor but I found that the Shaykh was well and Mawlana Qassim had died. My trip had taken me thirty-five days. I asked my Shaykh, ‘How did Mawlana Qassim die when he was so young?’ He said, ‘When you left Mawlana Qassim came to me and said, ‘I am giving my life for your life.’ I told him, ‘O my son, don’t do that, because so many people love you.’ He said, ‘O my Shaykh I didn’t come here to consult you. I have made the decision and Allah has accepted it from me.’ No matter what I said, I couldn’t change his mind. The next day he became sick with the sickness I had, which was reflected on him. He died on the 6th of Rabi’ul Awwal and I was immediately well, without the need of a doctor.’”

Shaykh Muhammad az-Zahid died on the 12th of Rabi’ul Awwal, 926 H/1520 CE in Samarqand. He passed his secret to his nephew, Shaykh Darwish Muhammad as-Samarqandi (q).

Ubaydullah al-Ahrar

As soon as I remember You — my secret, my heart,
And my spirit starts to disturb me during Your remembrance.
Until an observer from You used to call to me,
‘Beware, beware — of remembrance beware.’
Do you not see the Real? His proofs appeared.
The meaning of totality joined Your meaning.
The rememberers when remembering him
Are more forgetful than the ones who forget to remember Him.
The Prophet (s) said, ‘The one who knows Allah,
His tongue is paralyzed

He was the Pole of the Circle of the Knowers of God, an Ocean of Knowledge which would never be exhausted, even though all of creation were to drink from it to quench their spiritual thirst. He was a King who owned the pure light of the Unique Essence and released it from its captivity in the Hidden to spread it among all Knowers. He unveiled the hidden side of the moons of the Attributes of the Lord from the cradle until his perfected state. He was given authority as a youth and set to work to receive the Secret of Secrets and to unveil the Veils. He never looked at a worldly desire. He progressed until he reached the highest states of sainthood, where knowledge of the Essence of the Unseen is bestowed and the secret of Absolute Nihility becomes revealed. Then he travelled on from Absolute Nihility to Absolute Light. Allah revived this Order through him during his time and He supported him with His Favor. He made him a golden link in this Golden Chain, and He made him one of the most elevated inheritors of the Prophet (s).

Shaykh Ubaydullah (q) tried his best to wash from the hearts of people the dirt and darkness that had covered them. He became a sun to light the way of the seekers to the state of Certainty and the Hidden Treasure of Spiritual Knowledge.

He was born in the village of Shash in the year 806 H., in the month of Ramadan. It was related that before he was born his father began to exhibit a tremendous state of renunciation, which made him leave all worldly actions and enter seclusion during which he nearly gave up sleep and food, disconnected himself from people, and took to practice the spiritual way of the tariqat. While in this spiritual state, his wife became pregnant with Ubaydullah. That is one reason for the latter’s high station; his spiritual training began while in his mother’s womb. When his mother became pregnant, his father’s unusual spiritual state ended and he returned to his normal life.

Before Ubaydullah was born, the following incident took place in which his great station was foretold. Shaykh Muhammad as-Sirbili said, “When Shaykh Nizamuddin al-Khamush as-Samarqandi was sitting in my father’s house, meditating, he suddenly screamed in a tremendous voice. This made everyone afraid. He said, ‘I saw a vision of an enormous man coming to me from the east, and I could see nothing in the world except for him. That person is named Ubaydullah and he is going to be the greatest Shaykh of his time. Allah is going to make the whole world subject to him, and I hope I will be among his followers.’”

The Beginning of His State and The State of His Beginning

The signs of happiness were visible on him in his childhood. The Light of Guidance appeared in his face. One of his relatives said, “He did not accept the breast of his mother for nursing until she was clean of any post-partum bleeding and discharge.” He used to say,

I still recall what I heard when I was one year of age. From the age of three years, I was in the Presence of God. When I studied the Qur’an with my teacher my heart was in God’s Presence. I used to think that all people were like that.

He said,

One day during the winter, I went out while it was raining and my feet and shoes sank into the mud. It was very cold. I tried to pull my feet out of the mud. I realized that my heart was in big danger, because for that moment I had forgotten to remember Allah. I immediately began to ask for forgiveness.

He was raised in the home of his uncle, Ibrahim ash-Shashi, who was the greatest scholar of his time. He taught him very well and when he had completed his training, his uncle sent him from Tashkent to Samarqand.

He said to his uncle, “Whenever I go to study I feel sick.” He replied, “O my son, I know the state you are now in. So I am not going to force you to do anything. Do as you like. You are free.”

He narrates,

“One day while in that state, I went to visit the grave of Shaykh Abi Bakr al-Kaffal. I took a nap and I had a vision. I saw ^cIsa (s) in the vision. I rushed to bow down and kiss his feet. He raised my head and said, ‘O my son, don’t become sad, I am taking the responsibility of raising you and educating you.’ That vision ended. I related the vision to many people. One of them was an expert in the interpretation of spiritual states. He explained it this way: ‘You are going to be very high in the science of medicine.’ I didn’t like his explanation. I told him, ‘I know better what the vision represents: Jesus, Peace and Blessings of God be upon him, in spiritual knowledge, represents the state of the Living Ones. Anyone who reaches that state among the saints will be given the title of ^cIsawi, which means Living One. Allah mentioned in the Holy Qur’an a verse describing them, bal ahya’un ^cinda rabbihim yurzaqun (“Truly, they are alive with their Lord, receiving sustenance“)

[3:169]. Since he promised to raise me in that line, it means that I am going to reach the state of the Living Hearted.’ It was not much longer before I received that state from ^cIsa (s) in my heart.”

“I saw the Prophet, Muhammad (s), in a grand vision. He was accompanied by a very large crowd, standing at the foot of a mountain. He looked at me and he said, ‘Ya Ubaydullah, lift up this mountain and take it up to that other mountain.’ I knew that no one can carry a mountain, but it was a direct order from the Prophet (s). I lifted that mountain and I carried it to the place he asked me. Then the Prophet (s) looked at me and said, ‘I knew that this power was in you. I wanted people to know about it and to see the power you are carrying.’ From this I knew that I would be the means of guiding a great many people to this Way.”

“One night I saw Shah Naqshband (q) come to me and work on my internal state. When he went, I followed him. He stopped and looked at me. He said, ‘May Allah bless you my son. You are going to have a very high position.’”

“I followed the Qutb (Spiritual Pole) Nizamuddin al-Khamush in Samarqand. Then I went to Bukhara, when I was 22 years of age, where I met the great Knower, Shaykh Sirajuddin al-Birmisi. He lived four miles from Bukhara. When I visited him he looked at me intensely and he wanted me to stay with him. But my heart was telling me to travel to Bukhara. I only stayed with him briefly. He used to work in the day making clay pots and at night he used to sit in his prayer room, on the floor. After finishing his ‘Isha prayer, he would sit until Fajr. I never saw him sleep during the day or the night. I stayed with him seven days, and never did I see him sleep. He was one of the most advanced in both external and internal knowledge.”

“Then I moved to Bukhara, where I kept company with Shaykh amiduddin ash-Shashi and with Shaykh Alauddin al-Ghujdawani. They were among the followers of Shah Naqshband, Alauddin al-Attar and Ya^cqub al-Charkhi. Shaykh Alauddin al-Ghujdawani would sometimes disappear completely while lecturing, and then he would reappear. He had an excellent way of speaking. He never stopped making dhikr and struggling with his self. I met him when he was 90 years of age and I used to frequent his company. One day I went for a walk to the grave of Shah Naqshband. When I came back I saw Shaykh Alauddin al-Ghujdawani coming halfway to meet me. He said, ‘I think it is better that you stay with us tonight.’ We prayed ^cIsha, he offered me dinner, and then he said to me, ‘O my son, let us keep this night alive.’ He sat cross-legged and I sat behind him. He was in perfect meditation and dhikr and he never moved right or left. I know through my spiritual knowledge, that a person in that state must be in complete Presence and Vision of the Divine. I was surprised that at his age of 90 years, he did not feel tired. I myself, by midnight, began to feel exhausted. So I began to make litle sounds, hoping he would give me permission to stop. He ignored me. Then I stood up to attract his attention, but he still ignored me. Then I felt shy and I went back to my place and sat again. At that time I experienced a vision in which he was pouring into my heart the secret of the Knowledge of Firmness and Constancy (at-tamkin). From that time on, I felt that whatever difficulty came my way, I would be able to carry it without any disturbance. I realized that this Order is based completely on the support of the murid by the Shaykh. He taught me a lesson that one must struggle to keep firm and constant in the dhikr, because whatever you acquire easily, without difficulty, will not stay with you. Whatever you earn by the sweat of your brow, however, will stay with you.”

“One time I went to visit Shaykh Sayyid Qassim at-Tabrizi in Herat. There I followed an ascetic way of life leaving everything of the world. When he ate he would give me the remains, and I would eat them without saying anything. One day he looked at me and said, ‘You are going to be very rich. I am predicting this for you.’ At that time I had nothing. When I returned to my country, I was a farmer. I had one acre of land on which I kept some cows. In a very short time his prediction came true and my land increased until I had many farms and herds of cattle. All this wealth didn’t affect my heart. I dedicated it all for the sake of Allah.”

The Superiority of Service

His benevolence in private and public marked his way. He said,

One time I went to the school of Qutb ad-Din as-Sadr in Samar. I found there four people with very high fevers. I began to serve them, cleaning their clothes and feeding them, until I too became infected with the same fever. This didn’t stop me from serving them. The fever in me increased and increased until I felt that I was going to die. I made an oath to myself, ‘Let me die, but let these four people be served.’ I continued to serve them. The next day I found myself completely cured, while they were still sick.

He said,

To help and serve people, in the understanding of this Way, is better than Dhikr and meditation. Some people think that to do the superogatory Sunnas is better than serving and helping those in need. It is our view, however, that to take care of people and to help them and to show them love is better than anything else.

In this regard, Shah Naqshband (q) used to say, “We love to serve, not to be served. When we serve, Allah is happy with us, and this brings more attraction to the Divine Presence and Allah opens that state more for us. However, to be served, brings pride and weakness to the heart and causes us to recede from the Divine Presence.”

Sheikh Ubaydullah (q) said,

I didn’t take this tariqat from books, but I pursued this tariqat by service to people.

Everyone enters through a different door; I entered this Spiritual Order through the door of service.

He was extremely strict in keeping the adab (right conduct) of both external and internal behavior, in his seclusion and among the people. Abu Sa^cad al-Awbahi said, “I accompanied him 35 years and was with him continuously. In all that time I never saw him remove the skin or the seeds of fruit from his mouth, so as not to open his mouth with food inside. When he was sleepy he would never yawn. I never saw him spit. I never saw him do something which would disgust people. I never even saw him sitting cross-legged. He sat only on his knees in perfect good conduct.”

From His Miraculous Speech about the Glorious Qur’an

He said,

I will tell you a secret from among the many secrets of Alhamdulillahi Rabbi-l-^calameen (‘Praise is to Allah, Lord of the Worlds’) [1:2]. The perfect Praise is to Allah from Allah. The perfection of praise is when the servant praising Him knows that he is nothing. The servant must know that he is completely empty, no body or form exists for him, no name and no action belongs to him, but he is happy because Allah, Almighty and Exalted, made His Attributes to appear in him.

What is the meaning of Allah’s saying in the Qur’an, wa qaleelan min ^cibadi ash-shakur (‘And few of My servants are thankful’) [34:13]? The servant who is truly ‘thankful’ is the one who can see the Grantor of favors to human beings.

What is the meaning of the verse, f’arid ^can man tawalla an dhikrina (‘And leave the one who turns away from Our Remembrance‘) [53:29]? It indicates that for the one who is in deep contemplation of Our Divine Presence, and has reached the state of seeing nothing except Us, there is no need for acts of remembrance. If he is in the state of complete vision, do not order him to recite dhikr as it might cause a coldness in his heart. While he is totally preoccupied with his state of vision, anything else is a distraction and might interrupt the state.

Muhyiddan Ibn Arabi said, regarding this matter: ‘By Dhikrullah, the Remembrance of God, sins increase, and visions and hearts will be veiled. To leave the Dhikr is a better state because the sun never sets.’ What he means here is that when the Knower is in the Divine Presence and in the state of Absolute Vision of the Oneness of God, at that time everything is annihilated in God. For him dhikr would be a distraction. The Knower exists in His Existence and appears in His Appearance. He is in a state of Annihilation in the Divine Presence, whereas in Dhikrullah he would be in a state of absence, in need of reminding himself that God is there.

What is the meaning of the verse, kunu maa-s-sadiqeen (‘Be with the trustworthy ones’) [9:119]? This means to keep both their physical and their spiritual company. The seeker may sit in the physical company of the People of Truth, watch them, listen to them and Allah will enlighten his heart and will teach him to be like them. To keep the spiritual company of the People of Truth the seeker must direct his heart toward their spiritual heart. The seeker must keep their company always in his heart until they reflect all their secrets and all their stations on him. He must not turn his face to anything in this world except to the master who will take him to the Presence of Allah.

Love and follow Lovers. Then you will be like them and their love will reflect on you.

They asked him about the dhikr with LA ILAHA ILLALLAH. He said,

Some of the Masters say, LA ILAHA ILLALLAH is the dhikr of the Common People and ALLAH is the dhikr of the Preferred People (al-Khawas), and HUWA is the dhikr of the Preferred of the Preferred. But to me LA ILAHA ILLALLAH is the dhikr of the Preferred of the Preferred, because it has no ending. Just as Allah is the Creator in every moment, so in every moment knowledge increases for the Knower. For the Knower, his previous state is as nothing once he enters a new, higher state. The Knower negates one state as he discards it and affirms a new state as he enters it. This is the manifestation of LA ILAHA ILLALLAH in the servant of God.

What is meant by the verse Ya ayyuha-l-ladheena amanu, aminu (‘O you who believe, Believe!’) [4:136] is, ‘O Believers, you are safe.’ You are safe because you have connected your heart with Allah Almighty and Exalted, and anyone who connects his heart with Allah is guaranteed safety.

About the verse, limani-l-Mulku-l-yawm, lillahi-l-Wahidi-l-Qahhar (‘to whom belongs the Kingdom on this day? To God, the One, the Irresistible‘) [40:16], he said:

This verse has had many explanations, but the key is to understand that the kingdom referred to is the Heart of the Seeker. If Allah looks at the heart of the seeker with the light of His Vision then He erases the existence of everything except Allah in his heart. That is what caused Bayazid to say subhanee ma a^cdhama sha’nee (‘Glory to Me for my Greatness!’) and Hallaj, ana-l-haqq (‘I am God’). In that state the heart is speaking, the heart from which Allah has erased everything but Himself.

What is the meaning of the verse kullu yawmin Huwa fi sha’n (‘Every day (moment) He manifests Himself in yet another wondrous way’) [55:29]? This ayat relates to two aspects of Subsistence after Annihiltion.

First, the seeker, after he realizes the Truth through his heart and is firmly established in his vision of the Unique Essence of Allah Almighty and Exalted, returns from the station of Self-Effacement to the station of Complete Presence. His senses become the place of appearances of Allah’s Names and Actions. He finds in himself traces of both the Heavenly Attributes and the Worldly Attributes. He is now able to distinguish between the two different levels of attributes, and is able to obtain a benefit from every Attribute and Knowledge.

The second meaning of the ayat is that the spiritual traveller finds in himself, in every moment and in every minuscule particle of time, a Trace of the Unique Essence of Allah, which cannot be found outside the State of Annihilation in the Vision of the One. From one fractional moment to another, he will visualize the Parts of the States of the Unique Divine Essence, and understand the ‘connectedness’ of everything in the Divine Unity. This connectedness varies in its colors and effects on the person, because it will thus be distinguished according to the time in which it appeared. This state is a very rare state and few saints attain it. Those few in each century who reach it are in a state of great honor, and they observe the meaning of the verse, kullu yawmin Huwa fi sha’n.

What is the meaning of the hadith, ‘Close all doors which face my mosque except the door of Abu Bakr?’ Abu Bakr as-Siddiq (r) existed in a state of perfect love toward the Prophet (s). All doors to the Prophet (s) are closed except the door of love, as represented by the open door of Abu Bakr as-Siddiq. The way of the Masters of the Naqshbandi Order is connected through Abu Bakr As-Siddiq to the Prophet (s). Love for the Master brings the seeker to the door of Abu Bakr which leads him to the love of the Prophet, and from the love of the Prophet to love of Allah Almighty and Exalted.

The Meaning of Siddiq

If a Truthful Saint (Siddiq) progressing in the Way of Allah, is heedless for one moment, he loses in that one moment more than the attainment of a thousand years. Our Order is a Way in which all states are multiplied quickly in every moment. One second may be multiplied to the value of a thousand years.

There was a group of my followers who were reported to the khalif as hypocrites. He was advised, if you kill them you will be rewarded, because people will be saved from their misguidance. When they were brought in front of the khalif, he ordered them to be killed. The executioner approached to kill the first one. His companion called out and said, ‘Leave him and kill me first.’ When the executioner approached the second, a third one called him and said, ‘Kill me first.’ This was repeated for all four of them.

The executioner was very surprised. He asked, ‘What group do you belong to? It is as if you like to die.’ They said, ‘We are the group that prefers others to ourselves. We have reached a state in which for every action we perform, our rewards are doubled and we are increased in spiritual knowledge. Each of us tries his best to do good for someone else, even if only for a brief moment, in order to be raised higher and higher in the eyes of Allah.’ The executioner began to shake and could not take their lives. He went to the Khalif and explained their state. The Khalif immediately had them released and said, ‘If these are hypocrites, then there are no more People of Truth (Siddiq) left on the earth.

The Conduct of Shaykh and Murid

He said,

Sufism requires you to carry everyone’s burdens and not to put yours on anyone.

He said,

The best time of the day is one hour after the Asr prayer. At that time the murid must make progress in his worship. One of the best forms of worship at this time is to sit and evaluate the deeds of the day. If the seeker finds what he has done to be good, he must praise Allah. If he finds anything wrong he must ask forgiveness.

One of the best deeds is to follow a perfect Shaykh. To follow him and to keep his company will enable the seeker to reach the Divine Presence of Allah, ‘Azza wa Jall

Keeping the company of people of different mentalities causes the people to fall into differences.

One time Bayazid al-Bistami (r) was sitting in association and he found disagreement within the group. He said, ‘Look carefully among yourselves. Is there anyone who is not from us?’ They looked and did not find anyone. He said, ‘Look again for there is someone who is not from us.’ They looked again and found the walking stick of someone not from the group. He said, ‘Throw that away quickly, because it is reflecting its owner, and that reflection is causing disagreement.

The Shaykh must appear in the presence of his murids dressed in the best clothes and beautiful and neat. It is through their rabitah (heart’s connection) that the murids connect with the Shaykh. If he is dirty or unkempt, it will be difficult for the murids to maintain the quality of their rabitah. For that reason the Prophet (s) ordered his followers to comb their hair and wear their best clothes during worship.

Allah gave me great power to influence anyone I like. Even if I send a letter to King Khata, who proclaimed that he was God, he would come crawling barefoot to me. I have never used that power, however, because in this tariqat the will must follow the Will of Allah, Almighty and Exalted.

One of Ubaydullah’s (q) followers said, “We were sitting in his presence and he asked for ink, paper and a pen. He wrote many names. Then he wrote one name on another piece of paper, and that name was Abu Said. He took that paper and put it in his turban. We asked him, “Who is the man whose name you put in your turban? He said, ‘That is the man all of the people of Tashkent, Samarqand and Bukhara are going to follow.’ After one month we heard that the King Abu Said was coming to take over Samarqand. No one had ever heard of him before that.”

It is related, “One time King Abu Said had a dream in which he saw the great Imam Ahmad al-Yasawi, one of the khalifs of Yusuf al-Hamadani (q), asking Ubaydullah al-Ahrar (q) to read al-Fatiha with the intention that Allah give support to Abu Sa’id. In the dream Abu Said asked, ‘Who is that Shaykh,’ and was told, ‘Ubaydullah al-Ahrar.’ When he awoke, he still had the image of the Shaykh in his mind. He called his advisor in Tashkent and asked him, ‘Is there anyone by the name of Ubaydullah?’ He said, ‘Yes.’ Then the Sultan went to Tashkent to meet him and he found him in the village of Farqa.

“The Shaykh came out to meet him and the Sultan recognized him rightaway. Immediately his heart was attracted. He dismounted and ran to the Shaykh, kissing his hands and feet. He asked the Shaykh to read al-Fatiha for him. The Shaykh said, ‘O my son, when we need something we read Fatiha once and that is enough. We already did that as you saw in your dream.’ The king was astonished that the Shaykh knew the content of his dream. He then asked permission to move to Samarqand and the Shaykh said, ‘If your intention is to support the sharia of the Prophet (s) then I am with you and Allah will support you.’ The king said, ‘This is my intention.’ The Shaykh said, ‘When you see the enemy coming against you, be patient and don’t attack immediately. Wait until you see the crows coming from behind you, then attack.’ When this came to pass and the two armies were facing each other, Abu Said waited while the larger army of Abdullah Mirza was attacking. The generals urged Abu Said to attack. He said, ‘No. Not until we see the blackbirds coming, as my Shaykh foretold. Then we will attack.’ When he saw the crows coming, he ordered the army to attack. The horse of Abdullah Mirza became stuck in the mud, and he was captured and imprisoned. Then Abu Said was able to take all the territories.

“He then called Ubaydullah al-Ahrar (q) to move to Tashkent from Samarqand. Ubaydullah accepted and moved there with all his followers. He became the advisor to the king. After some years Sultan Abu Said received the news that Mirza Babar, nephew of Abdullah Mirza, was moving towards Khorasan with 100,000 warriors in order to avenge his uncle and take back his kingdom. Sultan Abu Said went to Ubaydullah and told him about this, saying, ‘We don’t have enough soldiers.’ Ahrar said, ‘Don’t worry.’ When Mirza Babar arrived in Samarqand, Sultan Abu Said consulted his advisors. They advised him to retreat to Turkestan. He prepared to return to Turkestan. The Shaykh came to him, and said, ‘How is it that you are disobeying my orders? I told you not to fear. By myself I am enough for all the 100,000 soldiers.’

The next day plague attacked the army of Sultan Mirza Babar, causing them to die by the thousands. Sultan Mirza Babar made a peace treaty with Abu Sa^cid. Then Mirza Babar left Samarqand in defeat with the remains of his army.”

Shaykh Ubaydullah (q) died after Isha prayer on Saturday, 12th of Rab’i ul-Awwal, 895 H./1489 CE, in the city of Kaman Kashan, in Samarqand. He left behind many books including Anas as-Salikin fit-Tasawwuf, and al-Urwatu-l-wuthqa li Arbaba-l-itiqad. He established a big school and mosque which are still in use today.

His son Muhammad Yahya and many of the people present at his death saw a light so brilliant shine from his eyes that it made the candles appear dim. All of Samarqand, including the sultan, were shaken and grief-stricken at his passing. Sultan Ahmad came with all his army to the funeral. The Sultan carried his coffin to its final resting place in this lower world.

He passed his secret to Shaykh Muhammad az-Zahid al-Qadi as-Samarqandi (q).

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From His Miraculous Speech about the Glorious Qur’an

The Conduct of Shaykh and Murid

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From His Miracles

سُوۡرَةُ الشَّرح بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ

The Seeking of the Kings and the Kings of Seeking

The Beginning of His State and The State of His Beginning

From His Miraculous Speech about the Glorious Qur’an

The Conduct of Shaykh and Murid

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سُوۡرَةُ الشَّرح
بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ