Ilyas Qadri

Muhammad Ilyas Attar Qadiri Razavi
File:Bapa 32.JPG
Born	(1950-07-12) July 12, 1950
Region	Karachi, Sindh, Pakistan
School	Sunni - Barelvi
Main interests	Islamic philosophy, Tassawwuf, Dawah
Notable ideas	Dawat-e-Islami and Madani Channel

Introduction to Amir-e-Ahl-e-Sunnat "Muhammad Ilyas Qadri"

The Spiritual Guide, Shaykh-e-Tariqat, Amir-e-Ahl-e-Sunnat, the Honourable, Hadrat, Allamah, Maulana, Abu Bilal Muhammad Ilyas Attar Qadiri Razavi was born on the 26th of Ramadan, 1369 A.H. (1950 A.D.) in Karachi, Pakistan.

Forefathers His forefathers lived in the village of Kutyānaĥ in Jūnāgařĥ, India. His grandfather, ‘Abdur-Raḥīm رَحْمَةُ اللهِ عَلَيْه was renowned for his virtues and exemplary character. His parents migrated to Pakistan, after independence [from the British rule]. They initially lived in Hyderabad, Bāb-ul-Islām [Sindh, Pakistan] but later moved to Bāb-ul-Madīnaĥ, Karachi. Dignified Father Amīr-e-Aĥl-e-Sunnat’s father Ḥājī ‘Abdur Raḥmān Qādirī رَحْمَةُ اللهِ عَلَيْه was steadfast on the Islamic guidelines and was a righteous individual, overall. He would often walk with a lowered gaze, and knew many Aḥādīš by heart. He never had a rapacious desire to gather the fleeting materialistic things of this world. He رَحْمَةُ اللهِ عَلَيْه was a disciple [Murīd] in the esteemed Qādiriyyaĥ Sufi Order. Blessings of Qaṣīdaĥ Gaušīyaĥ When Amīr-e-Aĥl-e-Sunnat دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ went to Colombo in 1979 he learned that the people there held his father in high regard, because his father had served the grand “Ḥanafī Memon Masjid” in various capacities in Colombo. Amīr-e-Aĥl-e-Sunnat’s maternal aunt’s husband, during a conversation, reported that, “I saw with my own eyes that whenever your father recited Qaṣīdaĥ Gaušīyaĥ the bedstead that he would be seated on, would rise and levitate (remain suspended) in the air.” Glory be to Allāĥ عَزَّوَجَلَّ! صَلُّوا عَلَى الْحَبِيْب صَلَّى اﷲُ تَعَالٰى عَلٰى مُحَمَّد Passed Away during Ḥaj Pilgrimage Amīr-e-Aĥl-e-Sunnat دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ was still an infant when his father went for the Ḥaj [Pilgrimage] in 1370 A.H. The temperatures soared at Mina and many people died due to this heat wave. Amīr-e-Aĥl-e-Sunnat’s father رَحْمَةُ اللهِ عَلَيْه was amongst those affected by the extreme heat in Mina. He passed away soon afterwards on Żul-Ḥijjaĥ 14, 1370 A.H. اِنَّا لِلّٰہِ وَ اِنَّا اِلَيْهِ رٰجِعُوْنَ Translation: “We are the belongings of Allāĥ عَزَّوَجَلَّ and we are to return to Him alone .” By the Grace of Allāĥ عَزَّوَجَلَّ Ḥājī ‘Abdur Raḥmān عَلَيْهِ رَحْمةُ الْمَنَّانْ was fortunate enough to have died during the Holy Ḥaj pilgrimage. The Prophet of Raḥmaĥ, the Intercessor of Ummaĥ, the Distributor of Na’maĥ, the Owner of Jannaĥ صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم said, “Whoever goes on Ḥajj pilgrimage and dies, Šawāb of performing Ḥajj will be recorded for him till the Day of Judgment; whoever goes on the pilgrimage of ‘Umraĥ and dies, Šawāb of performing ‘Umraĥ will be recorded for him till the Day of Judgment; whoever leaves for Jihad and dies, Šawāb of Ghāzī (the one returning victoriously after a war) will be recorded for him till the Day of Judgment. (Mu’jam Awsaṭ, pp. 93, Hadis 5321, vol. 4) In an another narration it is reported that the beloved and blessed Prophet صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم said, “Whoever embarks for Ḥaj or ‘Umraĥ and dies, he will not be called for accountability nor will he have to face assessment and he will be told ‘Go enter Jannaĥ.’” (Musnad Abū Ya’lā, pp. 152, Ḥadīš 4589, Vol. 4) Ṭaybaĥ mayn mar kay ṫĥanḋay chalay jāo ānkĥaīn band Sīdĥī Sařak yeĥ Shaĥar-e-Shafā‘at nagar kī ĥay After death in Madīnaĥ; calmly stride, eyes closed Road to intercession; direct path established Dream of Glad Tidings Amīr-e-Aĥl-e-Sunnat’s elder sister reported, “After the death of our father, I saw a dream in which my father was accompanied by an old saintly person with an extremely enlightened face. My father took my hand and asked, ‘My dear daughter do you know this Exalted Person? He is the beloved and blessed Rasūl صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم. Then the Rasūlallāĥ صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم said very affectionately, ‘You are very fortunate!’” Child’s Broken Heart Amīr-e-Aĥl-e-Sunnat دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ whilst talking about his childhood once remarked, “When I was still a child, as I walked towards the balcony, a thought crossed my mind: ‘All children call someone Daddy! Daddy! And their fathers pick them up and hug them and sometimes they buy them candies and sweets and sometimes they even purchase toys for them. I wish.... That my father was here, so I could also embrace him and get his affection.’ I was disheartened and grief stricken. I began to cry my heart out. My eldest sister rushed to hold me her orphan brother in her arms and began to console me.” Sorrow of Elder Brother’s Death After the death of his father, his only brother ‘Abdul Ghanī also passed away in a train accident. صَلُّوا عَلَى الْحَبِيْب صَلَّى اﷲُ تَعَالٰى عَلٰى مُحَمَّد Blessings of Iīṣāl-e-Šawāb A Muballigh [preacher] reports, “The Honourable Amīr-e-Aĥl-e-Sunnat دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ once during a conversation said, ‘My elder brother passed away on the 15th of Muḥarram-ul-Ḥarām 1396 Ĥijrī, in a train accident. Afterwards on the first Monday of the month of Ramaḍān in the same year, my eldest sister asked me some unusual questions, one of them was ‘Did you visit the graveyard yesterday?’ Startled, I replied, ‘Yes’ (the reason for the surprise was that, she only knew that I used to visit the graveyard on Sunday evenings. I thought, perhaps, she must have thought that I had not gone to the graveyard since I was home on Sunday after Maghrib). My Sister said, ‘No matter how hard you try to conceal the truth, our late brother has informed me in my dream, as to how many times you go to visit the graveyard and that you engage in the recitation of Na’at [poems in praise of the Holy Prophet صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم] there, with other Islamic brothers. She further said that our late brother, explaining in the dream the circumstances of grave, had also told her, ‘When I was laid in the grave a small animal rushed towards me. I flicked it away with my leg. Then a terrifying torment moved towards me and it was about to engulf me when suddenly the Iīṣāl-e-Šawāb [Donating reward to other Muslims] that my brother Ilyās had earlier passed on to me, came to my rescue and obstructed the progress of the torment. The torment approached from another direction but so did the Iīṣāl-e-Šawāb and it blocked the torment again. Then the torment tried to engulf me from all directions but the Iīṣāl-e-Šawāb guarded me from all of its attacks. Finally, the torment retreated as it could not find its way. I am thankful to Allāĥ عَزَّوَجَلَّ; that my brother Ilyās benefited me even after my passing away.’” صَلُّوا عَلَى الْحَبِيْب صَلَّى اﷲُ تَعَالٰى عَلٰى مُحَمَّد Mayray Ghouš رَضِیَ اللهُ عَنْهُ kā wasīlaĥ raĥay shād sab qabīlaĥ Unĥayn khuld mayn basānā Madanī Madīnay wālay صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم For the sake of my Ghouš ; my whole kinship be blissful House them in Paradise; Makkī Madanī Muṣṭafā صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم Loving Mother Amīr-e-Aĥl-e-Sunnat’s دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ mother was a pious lady. She bore many challenges in life and despite these hardships she raised her children with good morals and well grounded religious values. Amīr-e-Aĥl-e-Sunnat’s دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ life and personality are a testament to this very fact. The Passing away of Affectionate Mother Shortly after the death of his brother, his mother also passed away on the 17th of Ṣafar 1398 A.H. People often lose their patience in such strenuous and difficult times, and they indulge in whining and complaining, but despite such trials Amīr-e-Aĥl-e-Sunnat دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ remained patient upon losing his loved ones. He wrote a poem as a plea to the Noble Prophet صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم. Entrusting his matters to Allāĥ عَزَّوَجَلَّ and His Last Prophet صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم. Gĥaṫāaīn gham kī chāaīn, dil parīshān Yā Rasūlallāĥ صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم Tumhī ho mayray dard-o-dukĥ kā darmān Yā Rasūlallāĥ صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم Mayn nanĥā tĥā, chalā wālid, jawānī mayn gayā bĥāī Baĥāraīn bĥī na daīkĥīn tĥīn chalī mān, Yā Rasūlallāĥ صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم Nasīm-e-baṭḥā say keh do dil-e-muzṭarib ko jĥonkā day Banay shāmmay ālam, Ṣubḥ-e-baĥārān yā Rasūlallāĥ صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم Safīnay kay perakhchay uř chukay ĥayn zor-e-ṭufān say Sanbĥālo! Mayn bĥī ḋūbā āay merī jān Yā Rasūlallāĥ صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم Clouds of sorrow hovering; Heart engulfed in worry, Yā Rasūlallāĥ صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم! You are the source of comfort and peace, Yā Rasūlallāĥ صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم! Father left, I was only an infant; brother departed in my youth, Didn’t even saw the happiness, mother died, Yā Rasūlallāĥ صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم! Order the winds of Madīnaĥ to blow on my awaiting heart Turn the sorrow setting sun, into a gleeful dawn of spring Yā Rasūl-Allāĥ صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم! Raging storms have wrecked my ship to pieces Rescue! I am drowning in the high seas, O my Beloved Yā Rasūl-Allāĥ صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم! Fragrance Remained for Days Amīr-e-Aĥl-e-Sunnat دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ said, “My dear mother رَحْمَةُ اللهِ تَعَالٰی عَلَيْهَا passed away on a Friday night. By the Grace of Allāĥ عَزَّوَجَلَّ, she recited the ‘Statement of Faith’ [Kalimaĥ ] and repented before passing away. Her face was gleaming after her body was bathed [for funeral services]. The area where she took her last breaths remained fragrant for many days. The scent was distinct especially at the time of the night when she had passed away. On the third morning I had brought some rose petals that remained fresh until the evening. I adorned her grave with those flowers. A unique scent emanated from those roses which I have neither savoured before, nor afterwards. This aroma also remained in my hands for several hours.” May Allāĥ عَزَّوَجَلَّ have mercy on her رَحْمَةُ اللهِ تَعَالٰی عَلَيْهَا. Furthermore, Amīr-e-Aĥl-e-Sunnat دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ said, “This grace is indeed an outcome of being a humble servant of the beloved and blessed Prophet صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم. Whoever is bestowed with the special grace of the Holy Prophet صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم, attains spiritual and physical enlightenment, and then others around the globe, continue to glisten from this enlightenment.” Żerray jheř kar tayrī payzāroon kay Tājjay sir buntay hayn siyāroon kay Kaysay Āqāoon kā bandaĥ hūn Razā عَلَیهِ الرَّحمَةُ الرَّحمٰن Bool bālay mayray sarkāroon kay Falling specks of dust from your footsteps Become the crown of the planets Razā عَلَیهِ الرَّحمَةُ الرَّحمٰن, you are the slave of such great masters, Elevated are the statuses of these great ones By the Grace of Allāĥ عَزَّوَجَلَّ, she رَحْمَةُ اللهِ تَعَالٰی عَلَيْهَا was blessed greatly by Allāĥ عَزَّوَجَلَّ; to have testified to the Kalimaĥ and repent before passing away. The Prophet of Raḥmaĥ, the Intercessor of Ummaĥ, the Distributor of Na’maĥ, the Owner of Jannaĥ صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم said, “The person whose last words are ‘لَا اِلٰهَ اِلَّا اللّٰهُ ’ [meaning the whole Kalimaĥ] will enter paradise.” (Sunan Abī Dāwūd, pp. 255, Ḥadīš 3116, Vol. 3) His Passion for Learning The Prophet of mankind, the peace of our heart and mind, the most generous and kind صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم said, “If Allāĥ عَزَّوَجَلَّ Wills goodness for someone; Allāĥ عَزَّوَجَلَّ Bestows understanding of Dīn upon him.” (Saḥīḥ Bukhārī, pp. 42, Ḥadīš 71, Vol. 1) Amīr-ul-Muminīn, The Valiant Sayyidunā ‘Alī کَرَّمَ اﷲُ تَعَالٰی وَجْھَهُ الْکَرِیْم said that the Noble Prophet صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم said, “Whoever adopts averseness [and dislike] from the [materialistic] world, Allāĥ عَزَّوَجَلَّ Grants him knowledge without him having to seek it or learn it. Allāĥ عَزَّوَجَلَّ grants him assistance to tread on the right path without any apparent means for him to do so. Allāĥ عَزَّوَجَلَّ also bestows him foresight [baṣīraĥ] and distances him from ignorance. (Al-Jami’us-Ṣagīr, pp. 528, Ḥadīš 8725) Amīr-e-Aĥl-e-Sunnat دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ had been adorned by religious knowledge right from his youth. The main sources of this knowledge were books and the affiliation of religious scholars, specifically the Grand Muftī of Pakistan, Shaykh Muftī Waqār-ud-Dīn Qādirī Razavī عَلَیهِ رَحْمَةُ اﷲِ القَوِیْ Amīr-e-Aĥl-e-Sunnat دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ spent about twenty two years under the aegis of the Grand Shaykh and was graced with the honour of being his Khalīfaĥ [Spiritual Successor]. Zeal for Reading By the Grace of Allāĥ عَزَّوَجَلَّ, Amīr-e-Aĥl-e-Sunnat دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ is proficient in and well acquainted with the sacred Islamic laws, guidelines of spirituality [Taṣawwuf] and code of morals and ethics due to his immense passion for reading and constant interaction with the prominent scholars. Besides reading many Islamic books authored by several great and prominent scholars, his zeal to read, the Scribe of Islamic Law [Sharī’aĥ], the Guiding light of Spirituality [Ṭarīqaĥ], Muftī Muḥammad Amjad ‘Ali A’ẓamī’s prominent book “Baĥār-e-Sharī’at” is exceptional. Moreover, he is keen in reading Imām Aḥmad Razā Khān’s remarkable verdicts’ collection “Fatāwā-e-Razawīyyaĥ” for seeking knowledge. He extensively reads Imām Muhammad Ghazālī’s books, especially “Iḥyā-ul-‘Ulūm” and also instructs his associates and disciples to do the same. Additionally, books authored by other eminent scholars are also being read by him. Furthermore, he expertly elaborates and explains, in layman’s terms, complex topics like: Bearing patience [Ṣabr]; expressing gratitude [Shukr]; entrusting in the Divine Providence [Tawakkul]; having contentment [Qanā’at]; bearing fear [Khauf]; adopting hope [Rijā]; abstaining from lying, back-biting; and avoiding malice, rancour and heedlessness. صَلُّوا عَلَى الْحَبِيْب صَلَّى اﷲُ تَعَالٰى عَلٰى مُحَمَّد His Writings Master of Madīnaĥ, The Comforter of the Hearts, The Prophet of Raḥmaĥ, the Intercessor of Ummaĥ, the Distributor of Na’maĥ, the Owner of Jannaĥ صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم said, “When a person dies, his deeds come to an end except for three things: ongoing charity [Ṣadqaĥ Jāriyaĥ]; knowledge which benefits [others]; or a pious offspring, who supplicates [and prays] for him.” (Saḥīḥ Muslim, pp. 886, Ḥadīš 1631) By the Grace of Allāĥ عَزَّوَجَلَّ, Amīr-e-Aĥl-e-Sunnat دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ is amongst those scholars who have authored books, in addition to other righteous activities, to reap the benefits of the actions listed in the aforementioned Ḥadīš. He is one of the distinguished authors amongst his contemporaries. When he starts writing on any subject, he finishes it with immense perfection. That’s why masses from every walk of life have been inspired by his books, and in turn they strive to inspire others to read and distribute the literature authored by him in huge quantity. صَلُّوا عَلَى الْحَبِيْب صَلَّى اﷲُ تَعَالٰى عَلٰى مُحَمَّد Books, Booklets and Transcripts of Discourses Many of his books’ authored in his distinguished style and his lectures’ transcript texts have been published till date. His most prominent endeavour is Faizān-e-Sunnat, the first volume of which contains the following chapters spread out over 1,548 pages: • Blessings of Bismillāĥ - “Faizān-e-Bismillāĥ” • Islamic Manners of Eating - “Ādāb-e-Ṭa‘ām” • The Excellence of Hunger - “Payṫ Kā Qufl-e-Madīnaĥ” • Blessings of Ramaḍān - “Faizān-e-Ramaḍān” In addition to the above he has also authored the following books: • “Laws of Ṣalāĥ”: On the rulings pertaining to Ṣalāĥ [daily Prayers], Wuḍu [Ritual Ablution], Ghusl [Ritual bath], and Janāzaĥ [Funeral]. • “28 Words of Profanity”: On the identification of phrases which, if uttered, lead a Muslim to disbelief [Kufr]. • “Priceless Diamonds”: is on the importance of time management. • “Cure for Anger”: On anger management. • “I want to rectify myself”, “Method of becoming Pious” & “Cure for Sins”: On how to foster a change within oneself. • “Test of the Grave”, “Shocks of the Deceased”, “Helplessness of the Deceased”: On the inquisitions and events to take place in the grave. • “Heedlessness”: On the remedies for heedlessness. • “The Four Donkeys of Satan”: On how to protect oneself from the trickery of the Satan [Shayṭān], the accursed. • “Calls of the River”: To inspire to repent. • “Devastations of Music”, “Destruction of Television”: On the perils of Music, songs and television. • “Deserted Palace” & “Bones of the Kings”: On attaining averseness from the love of this materialistic world [Dunyā]. • “Sweet Words”: On the subject of Politeness [Ḥusn-e-Ākhlāq]. • “Respect of a Muslim”: On respecting and dignifying fellow Muslims. • “Khūdkushī kā ‘ilāj”: On the importance of endurance in the wake of difficult times and remedies to abstain from suicide. • “The Death of Abū Jaĥl”, “Spiritual Enthusiasm” & “Blind Flag Bearer”: To instil a passion to give sacrifice for the Sake of Allāĥ. • “Ẓulm kā Ānjām”: To stop wilfully causing pain or distress to others and on the consequences of oppression. • “Injured Snake” & “Parday sey Mutalliq Suwāl o Jawāb”: On the importance of secluding women from the sight of men and strangers. • “Keep the Masjid Fragrant”: On the importance of perfuming the Masjid and safeguarding them from all foul odours. • “Na’at with Żikr”: A collection of precious gems extracted from Fatāwā Razawīyyaĥ regarding reciting Na’at poems [praising the Holy Prophet صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم] and its etiquettes. • “Na’at Khūwān aur Nazrānā”: On the Islamic ruling pertaining to taking money and gifts for the recitation of Na’at poems [praising the Holy Prophet صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم] in public. • “Solution for Conflicts”: On how to resolve strained relations. • “Miracles of Imām Ḥussaīn رَضِیَ اللهُ عَنْهُ on the excellence and status of Imām Ḥussaīn رَضِیَ اللهُ عَنْهُ. • “21 Madanī Pearls for the Employees’”: On the Madanī Pearls and rulings of Islam pertaining to employees. • “Rafīq-ul-Ḥarāmaīn”: On an extensive discussion in a layman’s term regarding the proper way of performing Ḥaj pilgrimage and ‘Umraĥ. In addition to these, many other books written on diversified topics are also serving the Ummaĥ as a guideline. [Note: Some of the books listed have been translated into English and into various other languages while others are currently in the process of being translated]. A unique characteristic of Amīr-e-Aĥl-e-Sunnat’s دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ writing is that he places diacritical marks over words that are difficult to pronounce in order to aid the reader in correctly pronouncing these words. An Islamic brother was astonished when he counted the number of diacritical marks on the section subtitled ‘Intentions that should be rendered while reading this book’, in the book “Faizān-e-Ramazān” they were more than 378. Madanī Blossoms By the Grace of Allāĥ عَزَّوَجَلَّ, Amīr-e-Aĥl-e-Sunnat’s books have inspired countless individuals to repent from sins and have fostered a dramatic change in their lives. A few glimpses can be read in the booklet titled “Khush Naseeb Mian Biwi” [Lucky spouses] published by Maktaba-tul-Madīnaĥ. Following are just two examples elaborating the impact of his writings: I Want to Rectify Myself An Islamic brother from Bāb-ul-Madīnaĥ, Karachi [Pakistan] (who keeps Amīr-e-Aĥl-e-Sunnat’s booklets with him so he can give them to others) said, “An individual came to me to sell a mobile phone. He complained of having immense financial distress therefore he wanted to sell his phone. Since he was so willing to sell it so cheap I refused to purchase the cellular phone from him thinking that he might have stolen it. However I gifted him the booklet (this is a transcribed discourse delivered by Amīr-e-Aĥl-e-Sunnat دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ) titled ‘Mayn Sudĥarnā Chāĥtā Hūn.” [I Want to Rectify Myself]. After some time I offered Ṣalāĥ and stopped over to visit a nearby shrine of a Saint. I saw the same person sitting there with the booklet that I had given him. I approached him and greeted him with Salām and asked him about his health and welfare. He replied in a very low tone, ‘I read the booklet you gave me and it has shaken me, I am restless and in an awkward state of mind. I was once an upright teenager but due to bad and evil company I became abominable in the society and got involved in theft. This mobile phone is also stolen. I am continuously receiving calls on this phone from its owner. He is also willing to pay me for it. I have been inspired by this booklet to change and abstain from a life full of sin.’ We were still conversing when the bell rang again and this time instead of ignoring the call, he asked me my name and address and instructed the owner to pick his mobile phone from my address. He also asked the owner to forgive him and that this changed was inspired by the booklet ‘Mayn Sudĥarnā Chāĥtā Hūn.’ He handed the mobile phone to me and I witnessed with my own eyes this young man change, for the better, by the blessings of His Excellency Amīr-e-Aĥl-e-Sunnat’s inspire oriented writing.” Respect of Muslims An Islamic Brother from Taḥṣīl Tānda, Zil‘ā Ambed, Karinger, U.P. India reported: “I was a non-Muslim. I got a booklet of Amīr-e-Aĥl-e-Sunnat دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ, entitled ‘Respect of the Muslim’ and I was appalled and astonished by the information in it. I realized that the religion I have always hated and resented, professes peace and harmony. I was touched by the words in the book and the love for Islam intensified exponentially in my heart. One day I was travelling in a bus and a Madanī Qāfilaĥ, adorned in the Madanī attire, came on board. I had a notion that these gentlemen are indeed Muslims, and thus I looked at them with admiration and veneration. One of the brothers from amongst them began reciting Na’at [poem praising the Exalted Prophet صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم] in the Honour of the Noble Prophet صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم. I found their style very appealing, and thus with myself showing clear signs of interest, one of the brothers approached me and we started to converse. He inferred that I was a non-Muslim and thus in a very courteous manner urged me to embrace Islam. I was already captivated with Islam after reading the booklet, but his modest and humble approach was an added inspiration and thus I could not refuse his request. By the Grace of Allāĥ عَزَّوَجَلَّ, I have been a Muslim since four months now and I regularly offer the daily Ṣalāĥ and intend to adorn a beard. Furthermore, I am attached to the Madanī environment of Dawat-e-Islami and travel in the Madanī Qāfilaĥs. Kāfiron ko chalian, mushrikoon ko chalian Da’wat-e-dīn dayn, qāfilay mayn chalo Dīn pĥaylāayey, sub chalay āaiyey Mil kar sāray chalain, qāfilay mayn chalo Let’s call the disbeliever, let’s visit the infidels Invite them towards Islam; let’s travel with Madanī Qāfilaĥ Come on lets all go, let’s spread our religion Let’s all travel together; let’s travel with Madanī Qāfilaĥ صَلُّوا عَلَى الْحَبِيْب صَلَّى اﷲُ تَعَالٰى عَلٰى مُحَمَّد Sunnaĥ-Inspiring Bayānāt [Speeches] Speeches are an effective means to enjoin what is good and forbid what is wrong. By the Grace of Allāĥ عَزَّوَجَلَّ, Amīr-e-Aĥl-e-Sunnat دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ is from amongst that group of scholars, whose lectures leave a lasting impression on the hearts of Muslims. People flock in huge numbers to The Universal and non-political movement of Quran and Sunnaĥ, Dawat-e-Islami’s Annual-International Ijtimā’ [congregation] and other provincial [State-level] congregations to benefit from his sermons, filled with wisdom and guidance. Hundreds of thousands of people listen to his speeches in these congregations at a time. In addition to physical attendance, his speeches are also relayed over the telephone and streamed over the internet. Moreover, his recorded speeches are produced on audio cassettes and CDs [on DVDs and VCDs] and released by Maktaba tul-Madīnaĥ. They are also televised on Dawat-e-Islami’s Madanī Channel. These are widely available and listened to in many circles including homes, shops, Masājid and universities. He is an excellent orator and his speeches are so lucid and his style is so sympathetic that it deeply impacts the listeners and fosters a change within them. As a result countless individuals have forgone their sinful and disobedient ways and now tread on the path of righteousness. Here is an example to highlight this very fact: The Praying Pirate A responsible Islamic brother of Bāb-ul-Madīnaĥ, Karachi [Pakistan] said: “A close and dear friend of mine was a chronic drunkard and a gambler and was very bold in committing wrong doings and sins. Although he was a resident of Bāb-ul-Madīnaĥ [Karachi], he would occasionally travel to Colombo, C Lanka [Sri Lanka] and had married a local woman there as well. One time I slipped an audio cassette of a sermon of Amīr-e-Aĥl-e-Sunnat دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ, entitled ‘Namāzī Ḋākū’ [The Pirate who Prayed] in his luggage before he left for Colombo. After arriving at Colombo he listened to it and the spiritual words of Amīr-e-Aĥl-e-Sunnat دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ pierced his heart. He went through a righteous Madanī transformation and adorned his face with a beard and permanently made the turban [‘Imāmaĥ] part of his attire. He has since engaged himself in performing the righteous Madanī works of Da’wat-e-Islāmī and has also become a disciple of Amīr-e-Aĥl-e-Sunnat دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ” & became Aṭṭārī. On the July 10, 2003 he passed away after reciting the testimonial phrase [the Kalimaĥ ] loudly. Fear of Allāĥ عَزَّوَجَلَّ Allāĥ عَزَّوَجَلَّ says in Sūraĥ Al-Raḥmān: وَلِمَنْ خَافَ مَقَامَ رَبِّهٖ جَنَّتٰنِ “But for him who fears to stand before his Rab عَزَّوَجَلَّ there are two Paradises.” (Sūraĥ Al-Raḥmān, Juz. 27, āyaĥ. 46) (Kanzul Īmān(Treasure of Faith)[Translation of Quran]) The Companion Ḥaḍrat Sayyidunā Abū Hurairaĥ رَضِىَ اللهُ تَعَالٰی عَنْهُ has narrated that the Exalted Prophet صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم said: “Allāĥ عَزَّوَجَلَّ Says, ‘I Swear by My Dignity and Glory, I will not gather two states of fear and nor will I gather two states of peace upon my servant [‘abd]. If he remained fearless [from me] in the world then on the day of Resurrection I will afflict him with fear, if he remained fearful of me in the world I will keep him in peace on the Day of Resurrection.” (Shu’bul Īmān, pp. 483, Ḥadīš 777, vol. 1) Childhood Memories Amīr-e-Aĥl-e-Sunnat had been fearful of Allāĥ عَزَّوَجَلَّ since his early childhood. One time, when Amīr-e-Aĥl-e-Sunnat دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ was still a child, his elder sister was displeased with him on some matter and told him that Allāĥ عَزَّوَجَلَّ would punish him for it. Despite being in early childhood he was filled with the fear of Allāĥ عَزَّوَجَلَّ and became restless. As a result, he kept insisting that his sister take her words back and to also say that ‘Allāĥ عَزَّوَجَلَّ will not punish you.’ It was when his elder sister said those words that he attained peace of heart. Devotional Fikr-e-Madīnaĥ Once while involved in literary research, in U.A.E, Amīr-e-Aĥl-e-Sunnat دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ came across the Great Imām Ghazālī’s عَلَیهِ رَحْمَةُ اﷲِ الوَاِلی statement that death does not alter or change the intellect [‘Aql], only the body and its parts change. Hence, the dead are just like the living; sane, perceptive and aware of pleasure and pain and that the intellect is intrinsic and hidden, it cannot be seen. Although the body may rot and disintegrate, the intellect will remain intact. (Ihyā-ul-‘Ulūm, pp. 420, vol. 4) Upon reading these thought provoking statements, Amīr-e-Aĥl-e-Sunnat دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ went into a deep state of Fikr-e-Madīnaĥ [Madanī Contemplation for Self Reformation] thinking that if the intellect remains intact, even after death, then what would happen during the funeral bath and the burial. Pondering about what will come to pass when the senses are fully functioning, during the questioning by the Munkar and Nakīr and the massive tests and tribulations of the grave. The impact of these thoughts was so profound that he went pathos and remained completely silent and was in the state of anxiety due to being dominated by the fear of Allāĥ عَزَّوَجَلَّ. After a while he spoke, ‘Due to this state, I have now understood how our Pious Predecessors رَحِمَهُمُ اللّٰهُ تَعَالٰی would continuously remain in a profound state of fear. Even though I sleep and eat but it seems that all the pleasures have vanished. I don’t relish anything now. It seems that I have been afflicted with some form of grief.” This is the reason why he has been often seen shedding tears, entreating, and supplicating alone in the confines of his room. Two of his speeches namely, “Allāĥ عَزَّوَجَلَّ kī Khufyaĥ Tadbīr” [Allāĥ’s Secret Plan] and “Murday kay Ṣadmay” [The Shocks of the deceased], profoundly display his fear of Allāĥ عَزَّوَجَلَّ, and should be listened to. Love of Rasūlallāĥ ﷺ Companion Ḥaḍrat Sayyidunā Anas رَضِىَ اللهُ تَعَالٰی عَنْهُ narrated that the Raḥmatul-lil-‘Ālamīn, the Holy Prophet صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم said, “Anyone from amongst you, cannot be a true believer [momin] until I am more dearer to him than his father, his children and all the people.” (Saḥīḥ Bukhārī, pp. 17, Ḥadīš 14, vol. 1) Amīr-e-Aĥl-e-Sunnat’s دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ life is an embodiment of following the Sunnaĥs because of his deep rooted and profound love for the Makkī Madanī Muṣṭafā صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم. Amīr-e-Aĥl-e-Sunnat دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ is, therefore, known as ‘Āshiq-e-Madīnaĥ’ [Devotee of Madīnaĥ]. He has often been observed to be incessantly shedding tears and at times becomes so restless in devotion to the Makkī Madanī Muṣṭafā صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم that the observer involuntarily begins to shed tears on seeing such out-pour of love. His ecstatic condition is beyond words during the Ijtimā’ [congregations] of Żikr [remembering Allāĥ عَزَّوَجَلَّ] and the Na’at poem recitals. Sarkār صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم kay qadmon kay nishān ḋĥūnḋ raĥā ĥay Jo ashk mayrī ānkĥ kī putlī say girā ĥay In the quest of the footprint of the Holy Prophet صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم Is the tear drop of my eye which has departed? صَلُّوا عَلَى الْحَبِيْب صَلَّى اﷲُ تَعَالٰى عَلٰى مُحَمَّد First Invitation of His Wedding Amīr-e-Aĥl-e-Sunnat دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ sent the first invitation of his wedding to the Noble Prophet صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم. How this came to pass is that he handed an invitational letter to an Islamic brother who was going to the Holy City of Madīnaĥ who read it out before the Golden Grill at the sacred court of the Holy Prophet صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم. Amīr-e-Aĥl-e-Sunnat دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ later commented, “At the time of my Nikāḥ I was longing and thinking as to when the Exalted Prophet صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم will grace us with his presence. It was the blessings of these unique and captivating thoughts that the wedding ceremony took place righteously (whereas people, at large, have been observed to infringe upon and violate the sacred Islamic laws during marriage ceremonies).” صَلُّوا عَلَى الْحَبِيْب صَلَّى اﷲُ تَعَالٰى عَلٰى مُحَمَّد First Ḥaj Pilgrimage After having being waited since a long time, at last Amīr-e-Aĥl-e-Sunnat دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ was awarded with the permission for sacred visit to the gratifying Madīnaĥ in 1400 A.H. Ṣabā! Is khūshī say kaĥin mar nā jāoon Dayār-e-Nabī صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم say bulāwā milā ĥay O Winds! I might pass away with joyful ecstasy I have received a summon from Prophet’s city On this trip, his love for the Exalted Prophet صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم was uplifted to a higher degree, with tears continuously rolling out from the eyes. Different people show their love in different ways, and the state of Amīr-e-Aĥl-e-Sunnat دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ was such that when he was away from Madīnaĥ he was filled with longing for Madīnaĥ and often weeping. Now when he was going to the Holy City of Madīnaĥ he was still restless and sobbing, in anticipation. His distinctive manners are portrayed in his following couplets: Mujĥ ko darpaīsh ĥay pĥir Mubārak safar Qāfilaĥ pĥir Madīnay kā tayyār ĥay Naykīyoon kā naĥi koī toshaĥ faqaṭ Mayrī jĥolī mayn ashkoon kā aik ĥār ĥay Koī sajdoon kī soghāt ĥay nā koī Zuĥddo taqwā mayray pās Sarkār ĥay Chal pařā hūn Madīnay kī jānib magar Ĥāay sir par Gunāĥoon kā anbār ĥay Jurm-o-‘aṣyān pay apnay lajātā ĥuwā Aur ashk-e-nadāmat baĥātā ĥuwā Tayrī raḥmat pay naẓraīn jamātā ĥuwā Dar pay ḥāzir yeĥ tayrā gunāĥgār ĥay Tayrā Šanī kaĥān! Shāĥ-e-Kon-o-Makān صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم Mujĥ sā ‘aṣī bĥī ummat mayn hogā kaĥān Tayray ‘Auffo karam kā Shāĥ-e-Dojaĥān صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم Kiyā koī mujĥ say bařĥ kar bĥī ḥaqdār ĥay I will embark on the blessed journey again Our Caravan is ready to leave for Madīnaĥ yet again I have no virtue, no deeds amassed Only a necklace of tears massed No prostrations saved, nor do I possess any piety Aqa صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم, I am over burdened with sins and enormity I have set out for Madīnaĥ on this travel But thought of my sins make me tremble Weeping with remorse, on my lost cause Hoping that your mercy shall enclose Here at your doorstep, your sinner slave Carrying a heavy load, hopeful you صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم will save Best of Creation! No one is like you صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم It’s hard to find a sinner like me too Who else is more deserving of your attention The Owner of Jannaĥ, Yā Sayyid-ul-Mursalīn صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم صَلُّوا عَلَى الْحَبِيْب صَلَّى اﷲُ تَعَالٰى عَلٰى مُحَمَّد An Extraordinary Departure As the time for his departure to Madīnaĥ drew closer, the sentiments of Amīr-e-Aĥl-e-Sunnat دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ cannot be put into words. A large crowd came to see him off at the [Bāb-ul-Madīnaĥ (Karachi)] airport. As they surrounded him and began reciting Na’at [poems praising the Holy Prophet صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم] and the whole area was enchanted with the passionate recital. There would be hardly any eye that was not weeping in tears [in the love of Madīnaĥ] and the atmosphere was truly phenomenal. The devotee of Madīnaĥ Amīr-e-Aĥl-e-Sunnat دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ was himself in a phenomenal state. He دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ was a virtual picture of his دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ following couplets: Ānsūn kī lařī ban raĥī ho Āĥoon say phet raĥā ho sīnāĥ Wird-e-lab ĥo Madīnaĥ Madīnaĥ Jab chalay sūaey ṭaybaĥ safīnaĥ Beads of tears, line up in harmony Chest is raging with sighs, passionately Lips are chanting in utter conformity Calling Madīnaĥ as we set out on our itinerary Everyone may not be able to comprehend this unique exhibition of love and devotion because normally those going to Madīnaĥ are laughing and rejoicing. He has endeavoured to makeup Madanī mindset of these types of visitors. Aray zāeray Madīnaĥ! Tū khūshī say ĥans raĥā ĥay Dil-e-ghamzudaĥ joe pātā tuo kuch aur bāt ĥotī Tourist of Madīnaĥ, you are joyously smiling Only if you’d have brought a heart sobbing Finally, Amīr-e-Aĥl-e-Sunnat دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ entered the gate of the airport in an abstracted condition. Some airport personnel respectfully escorted him to the plane, as they were inspired by his love for the Exalted Prophet صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم. Took off His Shoes As the destination grew closer, the intensity of his love got abundant and as soon as he دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ reached the Holy City of Madīnaĥ he took off his footwear. Allāĥ Allāĥ عَزَّوَجَلَّ! He دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ is so much cognizant in his love for The Holy Prophet صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم that he دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ himself elaborates in his couplets: Pāoon mayn jūtā āray Maḥbūb صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم kā kūchāĥ ĥay yeĥ Ĥosh kar tū ĥosh kar ghāfil, Madīnaĥ āgayā You are wearing shoes; this is the land of beloved and blessed Rasūl صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم Wake up my friend; wake up, Madīnaĥ is here Respect of the Holy Makkaĥ Companion Ḥaḍrat Sayyidunā Ibn-e-‘Abbās رَضِیَ اللّٰهُ تَعَالٰی عَنْهُمَا narrated that The Prophet of mankind, the peace of our heart and mind, the most generous and kind صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم addressed the city of Makkaĥ, “What a pristine city you are. How dear you are to me. If my people would not have banished me, I would not have lived in any city other than you.” (Jāmi’ Tirmiżi, pp. 487, Ḥadīš 39, vol. 5) Did not Turn His Back towards the Holy Ka’baĥ Until Amīr-e-Aĥl-e-Sunnat دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ stayed in Makkaĥ, he made an arduous effort not to place his back in the direction of the Holy Ka’bah and remained without footwear out of reverence of the Holy city. The manner in which he made Ṭawāf [circumambulation] of the Ka’bah professed extreme devotion; his body constricted, face bowed down, and tears rolling down. Even the observers would be brought to tears, touched by watching the amalgamation of his humility and his love. His Love for Illuminated Madīnaĥ Companion Ḥaḍrat Sayyidunā Anas رَضِىَ اللهُ تَعَالٰی عَنْهُ narrated: “Upon sighting the walls [i.e. buildings] of Madīnaĥ, when returning back from a journey, the Noble Prophet صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم would speed up his vehicle. If he was riding on an animal he would give it his heel, out of love for (quickly returning back to) Madīnaĥ.” (Saḥīḥ Bukhārī, pp. 620, Ḥadīš 1886, vol. 1) Didn’t Blow His Nose During Amīr-e-Aĥl-e-Sunnat’s Ḥaj pilgrimage in 1406 A.H., he came down with a severe flu. Whilst within the bounds of the illuminated city of Madīnaĥ, Amīr-e-Aĥl-e-Sunnat دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ never voluntarily blew his nose, on his own, despite the runny nose on the sacred land of Madīnaĥ. His each and every act in Madīnaĥ displayed his immense respect for the city. Throughout his journey while in the blessed city of Madīnaĥ, he endeavoured his utmost not to turn his back towards the Green Dome. Madīnaĥ is liyay ‘Aṭṭār دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ jān-o-dil say ĥay piyārā Kay raĥtay ĥayn mayray Āqā mayray Dilbar صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم Madīnay mayn ‘Aṭṭār, I love Madīnaĥ with my heart and soul Because my dear Rasūlallāĥ صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم resides herein, that’s all In the Court of the Exalted Prophet ﷺ The most appropriate way of visiting the Sacred Shrines of saints [Auliyā Allāĥ] رَحِمَهُمُ اللّٰهُ تَعَالٰی is to approach them from the direction of their feet. It is not a proper etiquette of visitation, to enter their mausoleums from the direction of their heads. If this, therefore, is the appropriate manner of visiting the saints, then how would a true ‘Āshiq-e-Rasūl’ [devotee of the Prophet] enter the mausoleum of the Exalted Sovereign of all Saints رَحِمَهُمُ اللّٰهُ تَعَالٰی and the Prophets عَلَيْهِمُ السَّلَام, the Beloved Prophet صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم in any other way? Therefore, Amīr-e-Aĥl-e-Sunnat دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ always entered from the door named “Bāb-e-Jibrāīl” which is facing the feet of Raḥmatul-lil-‘Ālamīn صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم. Under the established system and especially in Hajj season the people enter from “Bāb-us-Salām” [which is on the opposite end] and exit from “Bāb-e-Jibrāīl.” Therefore, several times, during rush hours, he faced immense difficulties in entering from Bāb-e-Jibrāīl but despite troubles, he was determined to adhere to the adored method of visitation. Sweeping the Prophet’s Masjid During Amīr-e-Aĥl-e-Sunnat’s دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ visit to Madīnaĥ in 1406 A.H. his yearning to sweep the sacred floors of the Beloved Prophet’s Masjid made him impatient. Therefore, he دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ confided his wishes to the cleaning crew of the sacred Masjid and they granted him permission to fulfil his ardent wish, and sweep the floor there. Thus he دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ enlisted his name in the scrolls of people who have participated in cleaning the blessed Masjid of the Beloved Prophet of Allāĥ صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم. Jārū kashoon mayn cheĥray likĥayn ĥayn mālūk kay Woĥ bĥī kahān naṣīb, faqaṭ nām bĥer kī ĥay Faces of kings who sweep the floors; Scrolls have recorded, Enlisted for name’s sake; who really deserves this high honour accorded? Sometimes, while strolling through the beautiful streets of Madīnaĥ, Amīr-e-Aĥl-e-Sunnat دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ would politely take the broom from the hands of the street cleaners and would sweep the streets of Madīnaĥ, himself. Longing for this very privilege, the saint and true devotee of the Prophet, the Grand Muftī of India, Muṣṭafā Razā Khān عَلَيْهِ رَحْمَةُ الْرَّحْمٰنْ wrote: Khudā عَزَّوَجَلَّ khaīr say lāaey woĥ din bĥī Nūrī Madīnay kī gālīyān buĥārā karūn mayn Allāĥ عَزَّوَجَلَّ bring that day with peace, for Nūrī He may sweep in Madīnaĥ, [every] street and alley Moments of Departure As the time of departure draws near, Amīr-e-Aĥl-e-Sunnat’s anxiety increases as the sadness of leaving Madīnaĥ looms over him; he often becomes overwhelmed with emotion. To truly portray his condition at the time of his departure from Madīnaĥ is simply beyond words. In 1400 A.H., at the time of leaving Madīnaĥ with tearful eyes, standing right across from the “Golden Grills” around the sacred mausoleum of the Beloved Prophet of Allāĥ صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم, he wrote a farewell poem. This poem partially depicts his state of grief. Here are a few lines from that poem: Āĥ! Ab waqt-e-rukhṣat ĥay āyā, Alwādā’a Tājdār-e-Madīnaĥ صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم Ṣadmaĥ-e-ĥijr kaysay saĥūn gā, Alwādā’a Tājdār-e-Madīnaĥ صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم Kūae jāna ki rangīn fazāawo! Ay mu‘aṭṭar muanbur hawāoon, Lo salām ākhirī ab ĥamārā, Alwādā’a Tājdār-e-Madīnaĥ صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم Kuch naĥ ḥusnay ‘amal kar sakā hūn, nażar chand ashk mein kar raĥā hūn Bas yeĥ ĥī ĥay mayrā kul asasaĥ, Alwādā’a Tājdār-e-Madīnaĥ صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم Ānkĥ say ab huwā khūn jārī, ruḥ par bĥī huwā ranj tārī Jald ‘Aṭṭār دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ ko pĥir būlānā, Alwādā’a Tājdār-e-Madīnaĥ صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم Alas! Now is the time to depart; Farewell, Master of Madīnaĥ صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم. Colourful surroundings of my beloved’s abode,

The pleasant atmosphere and the scented breeze blowed;

How will I bear the dismay, to go abroad? Farewell, Makkī Madanī Muṣṭafā صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم Now accept my goodbye and last farewell Salām; Farewell, Makkī Madanī Muṣṭafā صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم. I’ve been unable to collect deeds; only managed have a few tears; This is my only asset; Farewell, Makkī Madanī Muṣṭafā صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم. Eyes are bleeding tears; Soul is drenched in sorrow Call ‘Aṭṭār back, soon! Farewell, Makkī Madanī Muṣṭafā صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم صَلُّوا عَلَى الْحَبِيْب صَلَّى اﷲُ تَعَالٰى عَلٰى مُحَمَّد This farewell poem is filled with so much passion and grief that even today if a true ‘Devotee of the Prophet’ reads it, his eyes are filled with tears. Furthermore, these couplets have earned the seal of approval from the Sayyid-ul-Mursalīn صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم himself. Hence, an Islamic brother from Hyderabad (Bāb-ul-Islam, Sindh, Pakistan), who is also a Muballigh [Preacher] of Dawat-e-Islami, Abdul Qādir ‘Aṭṭārī عَلَیهِ رَحْمَةُ اﷲِ الوَاِلی, once saw the beloved and blessed Rasūl صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم, our Noble Prophet صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم, in his dream. The Holy Prophet’s lips started to move, as if pearls were flowing in perfect prose. When these words were threaded together they resulted in this message: “Convey my greetings of Salām to Ilyās Qādirī دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ and tell him that I really admired the farewell eulogy he wrote for me. Furthermore, ask him to write a different farewell poem , next time he comes to visit Madīnaĥ. If that is not possible then tell him to just recite this same once again.” Thus, these are the couplets which are endorsed by the Highly Exalted Prophet صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم. The Passion of Following the Sunnaĥs The Prophet of Raḥmaĥ, the Intercessor of Ummaĥ, the Distributor of Na’maĥ, the Owner of Jannaĥ صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم has stated: “Whoever revives my Sunnaĥ has loved me and whoever loves me, shall be my companion in Paradise.” (Jāmi’ Tirmiżi, pp. 487, Ḥadīš 39, vol. 5) Amīr-e-Aĥl-e-Sunnat دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ possesses a deep rooted love and zeal for following the Sunnaĥ. Not only does he engage himself in these virtuous acts, but he also diligently inspires others to adopt them as well. In his company, one is amazed at how meticulous he is in adopting certain Sunnaĥs. It is in fact true that whoever has the devotion and affinity towards the ways of the Exalted Prophet صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم, Allāĥ عَزَّوَجَلَّ guides them with a righteous Madanī wisdom and insight. صَلُّوا عَلَى الْحَبِيْب صَلَّى اﷲُ تَعَالٰى عَلٰى مُحَمَّد Sleeping on the Mat Intending to act upon the Sunnaĥ of the Makkī Madanī Muṣṭafā صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم, Amīr-e-Aĥl-e-Sunnat دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ, sometimes sleeps on the bare floor and sometimes on a mat woven with palm leaves. He has no bed or mattress in his house. When he is a guest at someone’s house, he sleeps on the bed provided by the host. This is in accordance with the Sunnaĥ as well, as narrated in a Ḥadīš: “The Exalted Prophet صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم never criticised the bed [offered to him].” (Wasāil ul Wusūl 'ila Shama'il-ur-Rasūl, p. 123) Separate Pocket for Miswāk The long-shirt [Kurtā] of Amīr-e-Aĥl-e-Sunnat دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ has two pockets on the chest. Next to the left pocket, there is a thin pocket sewn, where Amīr-e-Aĥl-e-Sunnat دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ keeps his Miswāk [tooth-stick]. Commenting on this action, he stated, “The Miswāk is an instrument used to fulfil one Sunnaĥ, therefore, I wish to keep it closest to my heart.” Graceful Character It has been narrated by the Companion Sayyidunā Abū Dardaĥ رَضِىَ اللهُ تَعَالٰی عَنْهُ that the Noble Prophet صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم counselled us and said: “On the scale of deeds [Mīzān], nothing is more weighty [in righteousness] than gracious manners [Ḥusn-e-Akhlāq].” (Al Adāb al Mufrad, pp. 91, Ḥadīš 273) Without doubt Allāĥ عَزَّوَجَلَّ has gifted Amīr-e-Aĥl-e-Sunnat دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ with honourable character. He meets everyone cheerfully and gracefully. In situations where others would manifest their frustration and lose their temper, he has often been seen to be tolerating, patient and smiling. Impressive Patience During the early days of Dawat-e-Islami, the weekly Sunnaĥ Inspiring Ijtimā’ [congregation] used to be held in Gulzār-e-Ḥabīb Masjid, Gulistān-e-Shafī’ Okāřvī [Soldier Bāzār Area], Bāb-ul-Madīnaĥ, Karachi [Pakistan]. This Masjid was the very first Madanī Markaz [centre] of Dawat-e-Islami. In those early days once, whilst making his way to the Masjid to attend the Ijtimā’, Amīr-e-Aĥl-e-Sunnat دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ passed by a cinema. One young man was standing in line to purchase tickets for the movie. He called out to Amīr-e-Aĥl-e-Sunnat دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ and shouted (مَعَاذاللّٰه عَزَّوَجَلَّ) [Allāĥ عَزَّوَجَلَّ be our Refuge from such] “Shaykh! They are showing a great movie, come watch it.” Before any of the other Islamic brothers accompanying Amīr-e-Aĥl-e-Sunnat دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ, could react or get upset, he greeted the young man with Salām. Then he approached him, and trying to inspire him towards righteousness through his personal efforts, told him politely, “Son, I don’t watch movies. However just as you have invited me, I would also like to invite you too! اِنْ شَآءَاﷲ عَزَّوَجَلَّ, a Sunnaĥ Inspiring Ijtimā’ [congregation] of Dawat-e-Islami will be taking place shortly and I would love for you to attend. If you cannot join us today then please come on another day.” Then Amīr-e-Aĥl-e-Sunnat دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ gave him a bottle of scented oil [‘Aṭr] as a gift. Many years later, an Islamic brother approached Amīr-e-Aĥl-e-Sunnat دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ. He appeared to be a follower of the Sunnaĥ and had a green turban [‘Imāmaĥ] on his head. He said, “Many years ago, a young man disrespectfully asked you to come and watch a movie (May Allāĥ عَزَّوَجَلَّ Grant us refuge from such evil actions). However, you displayed immense patience, and without getting upset with him you invited him to the Sunnaĥ Inspiring Ijtimā’. By the Grace of Allāĥ عَزَّوَجَلَّ, I am that young man! I was really impressed with your gracious character and finally one day I ended up attending the weekly Ijtimā’. With the aid of your generous gaze, I repented from my past sins and embraced the Madanī Environment.” Forbearance and Forgiveness The Companion Ḥaḍrat Sayyidunā ‘Uqbaĥ bin ‘Amir رَضِىَ اللهُ تَعَالٰی عَنْهُ has narrated that once when he approached the honourable company of the Prophet صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم; the beloved Prophet صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم said, “He who breaks ties with you, establish ties with him. He who deprives you, endow him and he who oppresses you, forgive him.” (Musnad Imām Aḥmad, pp. 148, Ḥadīš 17457, vol. 6) Displeased Neighbour Another superiority of Amīr-e-Aĥl-e-Sunnat’s دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ magnificent character is his opting for the high road of forgiveness over seeking vengeance. At the time when Amīr-e-Aĥl-e-Sunnat دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ used to reside in an apartment at Mūsā Lane [in Bāb-ul-Madīnaĥ, Karachi], an Islamic sister who was also from the same area had some rift with the family of Amīr-e-Aĥl-e-Sunnat دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ. That lady immediately went home and relayed her version of the incident to her children’s father (meaning her husband). He got upset and in his fury came to the door of Amīr-e-Aĥl-e-Sunnat دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ and demanded to see him. At that time Amīr-e-Aĥl-e-Sunnat دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ was travelling with the Madanī Qāfilaĥ in the path of Allāĥ عَزَّوَجَلَّ. Since he did not find the Shaykh دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ at home, he went to the Masjid where the Honourable Amīr-e-Aĥl-e-Sunnat دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ used to lead prayers, and began to yell, bad mouth and threaten him. When Amīr-e-Aĥl-e-Sunnat دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ came to the Masjid, after his return from the Madanī Qāfilaĥ, he was informed about his enraged neighbour. He remained calm and instead of seeking an opportunity to get even with him, he began to think about mending his relationship and please the enraged neighbour. After a few days, as Amīr-e-Aĥl-e-Sunnat دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ was returning home from the Masjid, he saw the same neighbour standing outside his house with some men. As Amīr-e-Aĥl-e-Sunnat دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ saw him he approached him and greeted him with Salām. Upon seeing Shaykh Amīr-e-Aĥl-e-Sunnat دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ his face displayed signs of extreme rage and anger but disregarding this, Amīr-e-Aĥl-e-Sunnat دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ said to him very politely, “Brother, you seem very upset.” Observing the gracious character of Amīr-e-Aĥl-e-Sunnat دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ, his heart softened and his disagreement turned into appreciation, to the point that he took Amīr-e-Aĥl-e-Sunnat دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ to his own house and offered him a cold drink. Embraced an Upset Brother In the days shortly after Dawat-e-Islami was founded, it came to the attention of Amīr-e-Aĥl-e-Sunnat دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ that a particular brother was talking against him, and he had even quit praying congregational Ṣalāĥ behind Amīr-e-Aĥl-e-Sunnat دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ. One day while walking, Amīr-e-Aĥl-e-Sunnat دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ saw that brother walking with one of his friend. Amīr-e-Aĥl-e-Sunnat دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ greeted him with Salām, but this brother turned his face away. Even though he was rude, Amīr-e-Aĥl-e-Sunnat دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ politely came in front of him and asked, “Brother, are you very upset with me?” Then Amīr-e-Aĥl-e-Sunnat دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ hugged him. That brother’s friend, who was with him, later reported that after Amīr-e-Aĥl-e-Sunnat دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ left, he said [about Amīr-e-Aĥl-e-Sunnat دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ], “He is a strange man. Despite me turning my face away from him, he still hugged me. When he embraced me, I felt my hatred was discarded and replaced with his admiration.” Therefore, if I become a disciple of anyone, I will become his disciple.” Later, true to his words, that Islamic brother took initiation and became a disciple of Amīr-e-Aĥl-e-Sunnat دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ and adorned his face with a beard, as well. صَلُّوا عَلَى الْحَبِيْب صَلَّى اﷲُ تَعَالٰى عَلٰى مُحَمَّد Forgiveness of Rights Amīr-e-Aĥl-e-Sunnat’s دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ mercy and forgiveness is also commendable. He has beforehand forgiven all his own rights as stated in his booklet entitled “Madanī Will” on page 10 and in “Laws of Ṣalāĥ” pg 463. This is what he has to say: Declaration 38: To please Allāĥ عَزَّوَجَلَّ, I have forgiven, in advance, anyone who curses me, who ridicules and insults me, who brings harm or injury to me, or who otherwise hurts my feelings. Declaration 39: No one should take revenge from any individual who tries to hurt me in any way. Declaration 40: When a Muslim is murdered, there are three kinds of rights: Firstly, the Rights of Allāĥ عَزَّوَجَلَّ; secondly, the rights of the victim; and thirdly, the rights of the heirs. Should someone kill (martyr) me, I have no control over the Rights of Allāĥ عَزَّوَجَلَّ, but I forgive him my rights, as a victim. As for the rights of the heirs, I have requested my heirs to forgo their rights as well. For the sake of the intercession of the Beloved Rasūl صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم if I am blessed [and granted permission to intercede] on the Day of Judgment, اِنْ شَآءَاﷲ عَزَّوَجَلَّ I shall seek to take that person [who murdered me] to Paradise, provided that he died with Imān [true faith].” (To get more information about this matter, read the booklet “Madanī Will” published by Maktaba-tul-Madīnaĥ). Mercy towards Animals too It is narrated from the Companion Ḥaḍrat Sayyidunā Abū Ĥuraīraĥ رَضِىَ اللهُ تَعَالٰی عَنْهُ that the Sayyid-ul-Mursalīn صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم said, “An immodest woman passed by a dog that was nearly dying due to thirst. It was panting by the edge of a well because of extreme thirst. She took off one of her sock and tied it to her scarf and drew water out of the well [with it] and gave it to the dog. She was forgiven by Allāĥ عَزَّوَجَلَّ just because of this action.” (Saḥīḥ Bukhārī, pp. 409, Ḥadīš 3321, vol. 2) A Bewildered Ant Amīr-e-Aĥl-e-Sunnat دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ does not even bring unnecessary harm to an ant, let alone humans and in this day and age when no one even pays any attention to ants anyway. Thus once, someone brought some bananas to Amīr-e-Aĥl-e-Sunnat دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ. A bewildered ant was frantically walking on one of the bananas. Amīr-e-Aĥl-e-Sunnat دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ immediately comprehended the situation and commented, “Look at this ant. It is bewildered because it is separated from its tribe. Could one of you Islamic brothers, please take this ant along with the banana peel back to the place where the ant was picked up from.” Thus, the ant was returned back to where it had come from. Waited for the Ants to Leave Similarly, at another occasion the Shaykh دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ went to wash his hands in the sink but paused because there were several ants crawling in the basin and said, “There are ants crawling in the basin. If I wash my hands now, they will be washed down the drain and die.” Therefore, he دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ waited for the ants to crawl away, then he دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ washed his hands. Honey Bee’s Sting Once during his stay in the United Arab Emirates, probably on the 4th of Rabī‘ul-Ghauš 1418 A.H., the Honourable Amīr-e-Aĥl-e-Sunnat دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ accidentally stepped on a honey bee in the darkness of the wee hours of the morning. It stung him on the sole. Worried about the bee, he lifted his foot immediately and the honey bee started crawling. An Islamic brother rushed and got an insecticide spray, but Amīr-e-Aĥl-e-Sunnat دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ stopped him, and explained, “The bee did not do anything wrong, I am to blame. I stepped on it, without looking. What option did it have to save itself, besides stinging me?” He further added, “In fact, the sting of a bee is a reminder of the torments of the grave and the Day of Resurrection. I should be truly grateful that it was only a bee. What would I have done if it had been a scorpion?” Ḋank machĥar kā bĥī mujĥ say tou saĥa jātā naĥīn Qabr mayn bicĥcĥū kā ḋank kaysay saĥoon gā Yā Rab عَزَّوَجَلَّ Yā Allāĥ عَزَّوَجَلَّ! Even a mosquito bite, I can’t tolerate How shall I sustain scorpion stings in the grave? صَلُّوا عَلَى الْحَبِيْب صَلَّى اﷲُ تَعَالٰى عَلٰى مُحَمَّد An Injured Donkey Once, Amīr-e-Aĥl-e-Sunnat دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ said, during his Sunnaĥ-inspiring sermon entitled, “Jānwarūn ko satānā Ḥarām ĥay” [i.e. its Ḥarām to hurt Animals]: “One day, I left my home to go towards the Masjid to perform my Ẓuĥar [afternoon] prayers when I saw a sick donkey lying on our street. It was feeble and weak and did not have enough strength to get up. The [gravel and roughness of the] road had caused an abrasion on its neck and because of this wound it kept its neck lifted up. When the pain increased, it would lower its neck and put it on the road but would lift it right back up again because of the pain in its wound. When I saw the helpless donkey, in this grave discomfort, I had great pity for it. (Unable to communicate) Who could it seek help from? [I thought]. Anyways, I had someone bring an old blanket from my home and I slid it under the donkey’s neck (so that it would protect its wound from the road’s roughness). It was immediately relieved of its suffering and rested its neck on the blanket. Believe it or not, but its eyes were filled with gratitude as it looked at me.” Patience An Islamic Brother, who had known Amīr-e-Aĥl-e-Sunnat دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ since childhood, attests that Amīr-e-Aĥl-e-Sunnat دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ has been a very modest and humble individual since his early childhood. If someone scolded him or even spanked him, instead of retaliating, he would stay quiet and would always be patient. He further informed that as a child he had neither observed Amīr-e-Aĥl-e-Sunnat دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ talk ill about someone nor did he see him fighting with anyone.” Humbleness and Modesty The Prophet of mankind, the peace of our heart and mind, the most generous and kind صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم said, “Whoever adopts humility for [pleasing] Allāĥ عَزَّوَجَلَّ, Allāĥ عَزَّوَجَلَّ will elevate him.” (Saḥīḥ Muslim, pp. 1397, Ḥadīš 2588) Despite being a great Islamic leader, Amīr-e-Aĥl-e-Sunnat’s humbleness is exemplary. He prefers to have no distinction amongst his associates and admirers. While travelling in the path of Allāĥ عَزَّوَجَلَّ, during the Madanī Qāfilaĥ, it is often observed that he دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ first have all the Islamic brothers seated, before taking a seat for himself. If there is no empty seat left for him, then he just sits on the floor. Observing such humility from a leader of such calibre leaves others awestruck and sometimes in tears. On page 44 of his open letter, entitled “Perils of Backbiting”, Amīr-e-Aĥl-e-Sunnat دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ has forgiven all his rights over others, and with characteristic humbleness, sought forgiveness from all Muslims for any of their rights that he may have violated. This letter provides a glimpse of his humility. [He writes:] “I wish that all the Muslims would bestow a great favour upon me by forgiving me their rights, and thus they may become entitled to earn great virtues and rewards [from Allāĥ عَزَّوَجَلَّ]. I wish! Whoever reads this letter, or listens to it, that he may whole-heartedly [forgive me by] saying, ‘For the sake of Allāĥ عَزَّوَجَلَّ, I forgive Muḥammad Ilyās ‘Aṭṭār Qādirī (دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ) all my rights [that he دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ may have violated] from the past and of the future.’” Piety and Godliness By the Grace of Allāĥ عَزَّوَجَلَّ Amīr-e-Aĥl-e-Sunnat دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ is adorned with the gems of piety and piousness. In 1423 A.H., during his trip to Makkaĥ and Madīnaĥ, when making tea, he would usually squeeze the teabag after dipping it in hot water. Then he would add milk and sugar. (Others would throw away the teabag, without squeezing it). He was asked about the wisdom behind discarding the teabag before adding milk and sugar. He replied, “I felt that some particles of sugar and drops of milk would be inevitably retained by the teabag, therefore I squeezed the teabag in hot water so that nothing wholesome would be wasted.” Laying the “Foundation Stone” When Shaykh-ut-Ṭarīqat, Amīr-e-Aĥl-e-Sunnat دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ was requested to lay the foundation stone, during the construction of Faizān-e-Madīnaĥ, in Ṣaḥrā-e-Madīnaĥ, Bāb-ul-Madīnaĥ, Karachi, he replied, “In the ceremony termed as ‘Laying the Foundation Stone’, usually a dignitary is invited and he places a spade full of cement mixture into a hole dug on the construction site. Sometimes he also lays a brick or two. This is a mere ceremony, after which this cement and the bricks are not used in the actual construction. In my opinion this is wastage and if this is done with the donations collected to build a Masjid then whoever authorized this [wastage of public funds] has to not only repent but also has to reimburse the wasted amount from his pocket, back into the Masjid funds.” The brothers then requested him to lift a curtain from a plaque with a commemorative inscription. He replied, “There is definitely a difference between lifting a curtain and laying a foundation.” He further pointed out, “Since this is only a piece of land, there is a good chance of losing the commemorative plaque as well.” Finally, Amīr-e-Aĥl-e-Sunnat دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ suggested to dig a hole where the builders were supposed to erect a pillar for the actual building and instead of calling the ceremony “Laying the Foundation” he دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ advised that it should rather be called the “Beginning of Construction.” Thus, on Sunday the 22nd of Rabī‘un-Nūr 1426 A.H., 1st of May 2005, according to his advise the rights of “Beginning the Construction” were fulfilled. The event was a display of Amīr-e-Aĥl-e-Sunnat’s دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ love for the Prophet’s Noble family. Twenty five blessed children (Sayyīds) from the descendants of the Prophet صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم were given the honour to dig at the site of the pillar. He also participated in the digging process with the children. In this magnificent manner the construction of Faizān-e-Madīnaĥ (Ṣaḥrā-e-Madīnaĥ, near Toll Plaza, Super Highway, Bāb-ul- Madīnaĥ, Karachi) began. Sunnat kī baĥār āī, Faizān-e-Madīnaĥ mayn Raḥmat kī ghatā chaī, Faizān-e-Madīnaĥ mayn Sunnaĥ prospered in Faizān-e-Madīnaĥ Blessings showered down in Faizān-e-Madīnaĥ صَلُّوا عَلَى الْحَبِيْب صَلَّى اﷲُ تَعَالٰى عَلٰى مُحَمَّد Generosity and Altruism Once, Amīr-e-Aĥl-e-Sunnat دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ was approached by an Islamic brother who asked him for his walking stick (to gain blessings from it). He said, “Instead of one, take both of them.” That brother took both of the staffs of Amīr-e-Aĥl-e-Sunnat دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ and left. That brother’s son later inquired Amīr-e-Aĥl-e-Sunnat دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ, “Which one [of those two] was in your use?” (So he could return it) Amīr-e-Aĥl-e-Sunnat دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ replied, “I have already given him permission to take both of them. I intend to earn the reward of donating my beloved thing in the Path of Allāĥ عَزَّوَجَلَّ. It is stated in the Qurān: لَنْ تَنَالُوا الْبِرَّ حَتّٰى تُنفِقُوْا مِمَّا تُحِبُّونَ ‘You shall never attain good unless you spend your favourite thing;’ (Sūraĥ: Āl-e-‘Imrān, Juz. 4, āyaĥ. 92) (Kanzul Īmān(Treasure of Faith)[Translation of Quran]) Devotional Practices and Worship By the Grace of Allāĥ عَزَّوَجَلَّ, Amīr-e-Aĥl-e-Sunnat دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ was born into a household with a righteous Madanī Environment, where the daily prayers were offered promptly on time and the day-fasts of Ramaḍān were keenly observed. As soon as his beard began to grow he kept it, at a time when very few youngsters wore beards. Further he had also adopted the Haircut according to Sunnaĥ [Zulfayn] early in life. Steadfastness in Congregational Prayers From the very beginning, Amīr-e-Aĥl-e-Sunnat دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ possessed a strong commitment to congregational prayers [Jamā’at], that “forgoing Jamā’at” is not in his vocabulary. He is so adamant about attending congregational prayers that when his mother passed away, and there were no male family members present in the house besides himself, still he, by the Grace of Allāĥ عَزَّوَجَلَّ, managed to join the congregational prayers in the Masjid. He later said, “In the sorrow of my mother’s passing away, tears were rolling down, but by the Grace of Allāĥ عَزَّوَجَلَّ my congregational prayers were not forgone.” Namāzūn mayn mujĥay sustī nā ĥo kabĥī, Āqā صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم Pařĥūn pānchūn namāzayn bā-jamā‘at Yā Rasūlullāĥ صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم Yā Rasūlullāĥ صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم! Laziness may never overcome me, and I shall pray Oh Prophet of Allāĥ صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم! I join congregation, five times a day! Once, upon doctor’s advice he دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ went to Hyderabad for an operation. Before hand, he دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ had requested that the operation be performed after ‘Ishā Ṣalāĥ, so that he دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ would not miss any of his Ṣalāĥ. For the operation, his hands were tied on his sides; as soon as they were released he brought them together as if in prayer, while still in a state of unconsciousness. Further, instead of moaning and complaining about the pain, he was busy in the remembrance of Allāĥ (عَزَّوَجَلَّ) [Żikr], reciting Durūd and in making supplications. Suddenly he inquired, “Is it time for Fajr Ṣalāĥ? If it has started then I will pray, اِنْ شَآءَاﷲ عَزَّوَجَلَّ!” He was assured that there was still plenty of time until the start Fajr prayer time. Lack of Love for Material Possessions Whenever Amīr-e-Aĥl-e-Sunnat دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ has to keep some money with him, he keeps it in the right pocket, of his long-shirt [kurta], instead of the left one. When he was asked about the wisdom behind this act, he commented, “I do not keep any money in my left pocket because I do not want to keep it close to my heart. I detest this, therefore whenever I need to keep money with me I keep it in my right pocket.” Yet at another instance, whilst mentoring the Islamic brothers, Amīr-e-Aĥl-e-Sunnat دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ commented, “By the Grace of Allāĥ عَزَّوَجَلَّ! I don’t recall ever asking for the material worldly possessions in front of the ‘Golden Grill’ [at the Holy site] in the court of the Prophet صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم. Instead I have asked, ‘Yā Rasūlallāĥ صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم! Grant me a heart, immersed in your memories… O beloved Prophet of Allah صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم bestow me the eyes which cry in your love…. And before the fire of your love is extinguished from my heart, before the tears dry up in my eyes, grant me death, with faith and peace in [your] blessed city of Madīnaĥ.” Rāt din ‘ishq mayn tayray tařpā karoon Yā Nabī صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم! Āysā soozzay jigar chāĥiyae Żoq bařĥtā raĥay ashk baĥtay raĥayn Muzṭarib qalb aur chashmay tar chāĥiyae Gar woĥ farmāyn ‘Aṭṭār دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ kiyā chāĥiyae Mayn kahoon gā Madīnay kā gham chāĥiyae Day and night, toss and turn, drenched in love Yā Nabī صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم! Give me such a passionate heart As fervour rises, tears roll, I beg For a restless heart, and the flowing eye ‘Aṭṭār’s دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ wish, if asked, my reply Confer the contentment, the passion of Madīnaĥ صَلُّوا عَلَى الْحَبِيْب صَلَّى اﷲُ تَعَالٰى عَلٰى مُحَمَّد Simplicity Amīr-e-Aĥl-e-Sunnat دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ usually prefers to wear simple white clothes, without ironing them, and ties a small turban [‘Imāmaĥ] with a simple green cloth. Explaining his choices he said, “I do not prefer to wear extravagant clothes even though Allāĥ عَزَّوَجَلَّ has blessed me with enough wealth that I can afford them. People also give me expensive and fancy clothes as gifts, but I pass them to others. For one, Allāĥ عَزَّوَجَلَّ has bestowed simplicity in my temperament. Secondly, thousands of people follow me, and if I start wearing expensive and elaborate clothes, then these people might also try to adopt these expensive attires. The well to do folks, from amongst my followers, may be able to afford them but what would my poor Islamic brothers do? Therefore, in the consideration of my poor Islamic brothers, I avoid fancy attires. Love of Ramaḍān Companion Ḥaḍrat Sayyidunā Abū Hurairaĥ رَضِىَ اللهُ تَعَالٰی عَنْهُ narrated that Rasūlallāĥ صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم said, “This month [of Ramaḍān] has come near. By Allāĥ عَزَّوَجَلَّ! No month has come to the Muslims which has more worth than Ramaḍān, nor has any month come to the hypocrites which is worse [for them] than Ramaḍān.” (Saḥīḥ ibn Khuzaymā, pp. 188, Ḥadīš 1884, vol. 3) Welcoming Ramaḍān Amīr-e-Aĥl-e-Sunnat’s دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ joy is commendable, as the blessed month of Ramaḍān approaches. His feelings are depicted in one of his poems: Marḥabā ṣud Marḥabā, pĥir āmaday Ramazān ĥay Kĥil uṫṫĥay murjĥay dil tāzaĥ hūwā, Imān ĥay Hum gunāĥgāroon pay, yeĥ kitnā Bara aḥsān ĥay Yā Khudā عَزَّوَجَلَّ! Tu nay ‘aṭṭa pĥir kar diyā Ramaḍān ĥay Ĥar gĥarī raḥmat bĥari ĥay, ĥar taraf ĥain barkatain Māĥ-e-Ramaḍān raḥmatoon aur barkatoon kī kān ĥay Yā Ilāĥī عَزَّوَجَلَّ! Tu Madīnay main kabĥī Ramaḍān dikĥā Muddatoon say dil mayn yeĥ ‘Aṭṭār kay armān ĥay Welcome! Thousand welcomes! Ramaḍān has approached Dispirited hearts have blossomed and Faith restored. For us sinners, a great gift has been bestowed Yā Allāĥ عَزَّوَجَلَّ! You give us Ramaḍān, again endowed. Every second is filled with mercy that can be traced The Month of Ramaḍān is a Mine of Mercy and grace, Yā Allāĥ عَزَّوَجَلَّ! May I visit Madīnaĥ Ramaḍān in some year Yā Allāĥ عَزَّوَجَلَّ! This has been the wish of ‘Aṭṭār, for several years. صَلُّوا عَلَى الْحَبِيْب صَلَّى اﷲُ تَعَالٰى عَلٰى مُحَمَّد Bidding Farewell to Ramaḍān In Ramaḍān 1403 A.H., Amīr-e-Aĥl-e-Sunnat دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ was doing I’tikāf in the Masjid with several Islamic brothers. On the 29th day of Ramaḍān, after breaking-fast [Ifṭār] and praying Maghrib Ṣalāĥ he was sitting with his head bowed down, when one brother approached him and said, “Mubārak [Congratulations]! The moon of Eīd-ul-Fiṭr has been sighted.” As soon as he heard this, he turned pale and tears started to stream down his cheeks. While weeping, he commented, “Alas! The blessed month of mercy, the month of blessings has departed from us, but we did not make good of it.” Still sobbing he recited the verses of his farewell poem, in his mourning and passionate voice. Hundreds of people who had gathered there to meet him also started weeping with him. He دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ kept weeping and pleading for a long time. Ākhirī rozay ĥayn, dil ghamnāk muzṭar jān ĥay Ḥasratā-wā-ḥasratā, ab chal diyā Ramaḍān ĥay ‘Āshiqān-e-māĥ-e-Ramaḍān, ab ro raĥay ĥain pĥūṫ kar Dil bařā baychaīn ĥay, afsūrdaĥ rūḥ-o-jān ĥay Al firāquo wal firāq, aay Rab عَزَّوَجَلَّ kay meĥmān alfirāq Alwida’a wa alwida’a, tujĥ ko māĥ-e-Ramaḍān ĥay Dāstān-e-gham sunāayn kīs ko jā kar āh! Ĥum? Yā Rasūlallāĥ صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم Daīkĥo chal diyā Ramaḍān ĥay Sab musalmān alwidāa’ keĥtay ĥain ro ro kar tujĥay Āĥ! Ab chand gĥařyoon kā raĥ gayā meĥmān ĥay Kāsh! Ātay sāl ĥo ‘Aṭṭār ko Ramaḍān naṣīb Yā Nabī صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم Mīṫĥay madīnay mayn, Bara armān ĥay Last Days of Ramaḍān, heart sinks, and body is saddened Woe! Ramaḍān now leaves us abandoned Fans of Ramaḍān are weeping excessively Hearts in turmoil; Soul and body grieved immensely Departing is the guest of the Allāĥ عَزَّوَجَلَّ Farewell, farewell! O the month of Ramaḍān Who should we confide, our sorrow tale Yā Rasūlallāĥ صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم! See Ramaḍān leaves us bewail Muslims bid it farewell, all weeping Now you are only a guest for few moments, leaving Wishing is ‘Aṭṭār, that in the year coming Yā Rasūlallāĥ صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم! Ramaḍān in Madīnaĥ he is spending Worrying about Preserving Faith The Prophet of mankind, the peace of our heart and mind, the most generous and kind صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم said: اِنَّمَاالْاَعْمَالُ بِالْخَوَاتِيْمِ “Actions are dependent upon ending [meaning death].” (Saḥīḥ Bukhārī, pp. 274, Ḥadīš 6607, vol. 4) Amīr-e-Aĥl-e-Sunnat دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ is very sensitive and extremely cautious about preserving his and others’ Imān [faith and avoiding disbelief]. During the month of Ṣafar in 1424 A.H., he دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ wrote an open letter to the members of Markazī Majlis-e-Shūrā [Central Advisory Body] and other members of Dawat-e-Islami’s management committees. In the following excerpt from this letter, pay special attention to the heart-wrenching words and the style of self analysis, as he reflects upon himself while performing Fikr-e-Madīnaĥ: “(After greetings of Salām he writes) Alas! While writing these words, I am very far away from the illuminated city of Madīnaĥ! The time there in Splendid Madīnaĥ is 3:21 am in the morning and in Pakistan it is 5:21 am. I am writing to you from my office, at my residence as my heart is drenched in sorrow. These days the strong gusty winds are blowing, which make the hearts tumble. Woe! Old age is persistently pursuing me and conveying the messages of [rapidly approaching] death but the defiance of the inner-self [nafs] is also on the rise. I fear that one strong blow of wind might extinguish the flame of my life! Yā Allāĥ عَزَّوَجَلَّ! One day the lamp of my life will surely be extinguished, but I pray that the candle of my faith may remain lit and enlightened forever. Yā Allāĥ عَزَّوَجَلَّ! Pull me out of the swamps of sins. Yā Allāĥ عَزَّوَجَلَّ! Have mercy… mercy … mercy! (Destruction of Backbitting, p. 2) Musalmān ĥay ‘Aṭṭār tayrī ‘aṭā say Ĥo Imān par khātimaĥ yā Ilāĥī عَزَّوَجَلَّ ‘Aṭṭār is a Muslim with your gifted donation Yā Allāĥ عَزَّوَجَلَّ! Grant me demise with pure conviction Since Amīr-e-Aĥl-e-Sunnat دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ has always been concerned about the protection of the Muslims’ faith, he initially wrote a concise booklet titled ‘28 Sentences of Blasphemy’ which points out several common phrases of kufr (blasphemy). As there was a need of a thorough book on this topic, he compiled one of the most important of his books, Questions Answers about Blasphemy which contains thousands of examples of blasphemous sentences. Without exaggeration, it is a unique book of this kind. The importance of this masterpiece can be realized only by going through it. All the Muslims should buy and study this extremely significant book at their earliest. Amīr-e-Aĥl-e-Sunnat دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ and the Respected Scholars Not only does Amīr-e-Aĥl-e-Sunnat دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ dearly respects the Scholars of Aĥl-e-Sunnat, but he gets really upset if he hears someone uttering phrases of disrespect against them. At one place Amīr-e-Aĥl-e-Sunnat دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ has written: “In Islam, the rightly guided scholars possess an esteemed rank, and because of their religious knowledge they are raised in stature above the masses. Indeed, they receive more reward for their righteous deeds and acts of worship. As narrated by Sayyidunā Muḥammad bin ‘Alī رَضِىَ اللهُ تَعَالٰی عَنْهُمَا ‘Two cycles [Rak’at] of prayer offered by a scholar, are more worthy [in reward] than seventy cycles offered by a non-scholar.’” (Kanz-ul-’Ummāl, pp. 67, vol. 10) Amīr-e-Aĥl-e-Sunnat دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ further wrote, “In the light of this, all those associated with Dawat-e-Islami, and indeed all Muslims in general, should not defy and confront the scholars of Ahl-e-Sunnat. They shouldn’t be heedless of respecting them at all times and should completely refrain from degrading them in any way form or fashion. Without being allowed by Islamic Law, neither should one criticize their character nor their actions, as this falls under backbiting, which is Ḥarām [strictly forbidden] and a major sin and could lead one to the Hellfire.” Ḥaḍrat Sayyidunā Abul-Ḥafṣ al-Kabīr عَلَيْهِ رَحْمَةُ القَدِیْر stated that, “Whoever has backbitten [an Islamic] scholar, on the Day of Reckoning it will be inscribed on his face that he is hopeless of Allāĥ’s Mercy.” (Mukāshifat-ul-Qulūb, p. 71) In a letter, Amīr-e-Aĥl-e-Sunnat دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ once wrote, “Scholars do not need us, we need them. I wish this point of view is well ingrained in the minds of everyone associated with Dawat-e-Islami.” At another instance, he said, “If you distance yourself from the scholars’ feet, you will be lead astray.” Mujĥ ko āy ‘Aṭṭār دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ, sunnī ‘ālimoon say piyār ĥay اِنْ شَآءَاﷲ عَزَّوَجَلَّ do jaĥān mayn apnā baīřa pār ĥay O ‘Aṭṭār دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ! Sunni Scholars, I love them all, اِنْ شَآءَاﷲ عَزَّوَجَلَّ, in both worlds, I will not fall. صَلُّوا عَلَى الْحَبِيْب صَلَّى اﷲُ تَعَالٰى عَلٰى مُحَمَّد Scholar Respect Amīr-e-Aĥl-e-Sunnat دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ By the Grace of Allāĥ عَزَّوَجَلَّ! The respected and noble scholars of Aĥl-e-Sunnat دَامَتْ فُیُوضِهِمِ recognize the advancement of righteous Madanī work of Amīr-e-Aĥl-e-Sunnat دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ, and often express their admirations, as they praise his achievements. For example, the Commentator of Ṣaḥīḥ Bukhārī, Grand Master of Jurisprudence of India ‘‘Allāmaĥ Shaykh Muftī Sharīful Ḥaq Amjadī عَلَيْهِ رَحمَةُ اللهِ الهَادِی states, “In this day and age, Shaykh Muḥammad Ilyās Qādirī Ṣāḥib is sincerely managing this great momentous global work [of Dawat-e-Islami] without seeking any income or worldly compensation. He is striving solely to please Allāĥ عَزَّوَجَلَّ and His Beloved Prophet صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم. As a result of his devotion and sincerity, hundreds and thousands of misguided individuals have become strict adherents of the correct articles of faith, and many who detested the sacred Islamic laws now lead their lives in accordance with these commandments. Prominent wealthy millionaires and billionaires, and educated degree holders [associated with the organization] keep beards, wear turbans [‘Imāmaĥ] and attend all five congregational prayers daily. Further, they have started taking interest in religious matters. Is this achievement not worthy of being accepted by Allāĥ عَزَّوَجَلَّ? Holy Prophet صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم said: مَنْ تَمَسَّکَ بِسُنَّتِیْ عِنْدَ فَسَادِ اُمَّتِیْ فَلَهٗ اَجْرُ مِائِةٍ شَھِیْدٍ ‘At the time of corruption in my Ummaĥ, whoever adhere my Sunnaĥ, will be granted the reward of one hundred martyrs.’ (Mishkāt, P. 30) If one acts on the Sunnaĥ, at the time when the Muslims are distanced from the right path, then he is endowed with the reward of one hundred martyrs. Imagine the reward for that servant of Allāĥ عَزَّوَجَلَّ who not only adopts the Sunnaĥs but also develops the mindset of millions to follow them as well, and not just one Sunnaĥ but numerous Sunnaĥs.” Likewise, The teacher of the Scholars “‘Allāmaĥ Shaykh Muftī Abdul Qayyūm Ĥazarvī عَلَيْهِ رَحمَةُ اللهِ الهَادِی said, “I have personally met him [Amīr-e-Aĥl-e-Sunnat دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ], and found him very humble and adherent of the Islamic laws. He دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ feels for the Muslim masses, respects the scholars, and is extremely sincere in his efforts for the advancement of Islam. The youths who are attached to his movement [Dawat-e-Islami], are engrossed in following the Sunnaĥ of the Beloved Prophet صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم. His follower’s enthusiasm speaks volumes about his sincerity, steadfastness and points towards his lofty efforts and constant struggles. Without any exaggeration, I can contend that Amīr-e-Aĥl-e-Sunnat دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ is a highly valuable asset for Aĥl-e-Sunnat.” Master of literature and a prominent writer, Honourable Shaykh Arshad ul-Qādirī عَلَيْهِ رَحمَةُ اللهِ الهَادِی wrote, “It is an undisputable fact that one single person, Shaykh Muḥammad Ilyās Qādirī, has stirred a revolution across the globe.” Shaykh Ḥalīm Aḥmad Ashrafī قُدِّسَ سِرُّہُ السَّامِیْ, a pious and aged instructor of the sacred sciences at the renowned and oldest faculty of religious knowledge, Jāmi’aĥ Dār-ul-‘Ulūm Amjadyā (located at ‘Alamgīr Road, in Bāb-ul-Madīnaĥ, Karachi) once wrote the following appraisal of Shaykh دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ, “Looking seriously [at history], there have been many attempts to propagate our religion with a variety of approaches and methodologies even now, there are continued efforts to rectify the Muslim nation [Ummaĥ]. However, Muḥammad Ilyās Qādirī دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ devised a new approach and a new plan and achieved great success in his aims.” He further continues, “In today's society, where the youth gravitate towards adopting latest fashion trends, the youths of Dawat-e-Islami care little for these trends. Instead they are enthusiastically busy in adopting the faces and clothes of the true Muslims. Having witnessed this, I have come to realize that the founder of this movement must be a person with sincere intentions and motives, free from ostentation and show-off and that his sincerity is well accepted by Allāĥ عَزَّوَجَلَّ. His purity of intent has resulted in the spreading of his movement rapidly to localities throughout the country [Pakistan], especially amongst the masses young Muslims who are running to embrace it.” Shaykh Muftī Muḥammad A’ẓam Razavī, (an instructor at Dār-ul-‘Ulūm Maẓĥar-ul-Islām, in Bareilly, India) wrote a detailed letter, in which he wrote, “Whenever an individual or an organization struggles whole-heartedly for a good cause, then it is the promise of Allāĥ عَزَّوَجَلَّ to lead them to their destination and victory. Allāĥ عَزَّوَجَلَّ says in the Qurān: وَالَّذِيْنَ جَاهَدُوْا فِيْنَا لَنَهْدِيَنَّهُمْ سُبُلَنَاط وَاِنَّ اللّٰهَ لَمَعَ الْمُحْسِنِيْنَ

“And those who struggled in Our path, surely We shall guide them in our ways. And no doubt, Allāĥ عَزَّوَجَلَّ is with the righteous.’

(Sūraĥ Ankaboot, Juz. 21, āyaĥ. 69) (Kanzul Īmān(Treasure of Faith)[Translation of Quran]) Amīr [Leader] of Dawat-e-Islami, Honourable, Shaykh Muḥammad Ilyās ‘Aṭṭār Qādirī Razavī دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ is the Murīd [disciple] of the Exceptional Khalīfaĥ [Spiritual Successor] of Imām Aḥmad Razā Khān رَحْمَةُ اللهِ تَعَالٰی عَلَيْه, Shaykh ‘Allāmaĥ Shaykh Ziā-ud-dīn-Madanī رَحْمَةُ اللهِ تَعَالٰی عَلَيْه. He was granted Khilāfaĥ [Spiritual Successor-ship] by Shaykh Faḍlur Raḥmān, the son of Shaykh Ziā-ud-dīn Madanī. He possesses a deep and lasting admiration for Imām Aḥmad Razā Khān عَلَیهِ الرَّحمَةُ الرَّحمٰن, and propagates the message and preaching of Aĥl-e-Sunnat. In the propagational congregations of Dawat-e-Islami, there is always a reference of the writings of ‘Alā-Ḥaḍrat رَحْمَةُ اللهِ تَعَالٰی عَلَيْه, be it “Kanz-ul-Imān,” the [Urdu] translation of Qurān, or his poetic Salām or his other writings. Some of the speeches and writings of the leader of Dawat-e-Islami are even extracted from [the collection of verdicts entitled] Fatāwā-e-Razawīyyaĥ and other writings of Imām Aḥmad Razā Khān رَحْمَةُ اللهِ تَعَالٰی عَلَيْه. صَلُّوا عَلَى الْحَبِيْب صَلَّى اﷲُ تَعَالٰى عَلٰى مُحَمَّد Love of Prophet’s Sacred Progeny Honourable Shaykh of Ṭarīqaĥ, Amīr-e-Aĥl-e-Sunnat دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ has the highest order of love and utmost devotion for the Holy Prophet صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم and it is natural that if one loves someone, [to such a high degree then] he also adores anything that has even a remote connection with the beloved, beloved’s house, beloved’s walls and doors, beloved’s street of residence, and the beloved’s locality. Surely then if someone who has sunk in the love of the Prophet of Allāĥ صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم then why shouldn’t he love his family and descendants? Whereas Amīr-e-Aĥl-e-Sunnat دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ admires each and every particle of Sacred Madīnaĥ, he دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ is also seen as a forerunner in respecting the descendants of the Sovereign Prophet صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم [aĥl-ul-bayt] as well. During his public meeting sessions, if he دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ is informed that the person is a “Sayyid” [descendant of the Prophet صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم] then he دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ often humbly kisses the hand of the Descendant Prince, in respect. He also shows his exceptional kindness and affection towards their [Sayyid’s] children. Sometimes when he دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ sees a Sayyid he دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ recites this couplet of Imām of Aĥl-e-Sunnat [Imām Aḥmad Razā Khān عَلَیهِ الرَّحمَةُ الرَّحمٰن]. Tayrī nasl-e-pāk mayn ĥay bachchaĥ bachchaĥ Nūr kā, Tū ĥay ‘ayn-e-nūr tayrā sab gĥarānāĥ Nūr kā Every child in progeny, is light and Nūr You صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم are the actual nūr; and your household is Nūr Devotion to Ala Ḥaḍrat Imām of Aĥl-e-Sunnat رَحْمَةُ اللهِ تَعَالٰی عَلَيْه Amīr-e-Aĥl-e-Sunnat دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ writes, in his booklet entitled “Sayyidī Quṭb-e-Madīnaĥ رَحْمَةُ اللهِ تَعَالٰی عَلَيْه”: “By the Grace of Allāĥ عَزَّوَجَلَّ! I was introduced to, Imām of Aĥl-us-Sunnaĥ, Imām Aḥmad Razā Khān عَلَيْهِ رَحْمَةُ الرَّحْمٰنْ since my childhood. As I matured, his love and devotion found a special place in my heart. I can claim, without any fear of contradiction, that I reached Allāĥ عَزَّوَجَلَّ and recognized His عَزَّوَجَلَّ Divinity through the Magnificent Prophet صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم and I learned about the Glorious Prophet صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم through the great Imām Aḥmad Razā Khān عَلَيْهِ رَحْمَةُ الرَّحْمٰنْ.” ‘Ala Ḥaḍrat رَحْمَةُ اللهِ تَعَالٰی عَلَيْه say ĥamaīn to piyār ĥay اِنْ شَآءَاﷲ عَزَّوَجَلَّ apnā baīřa pār ĥay Aḥmad Razā رَحْمَةُ اللهِ تَعَالٰی عَلَيْه, we love him tall اِنْ شَآءَاﷲ عَزَّوَجَلَّ we will not fall First Booklet Due to his immense love and admiration for Imām Aḥmad Razā Khān عَلَيْهِ رَحْمَةُ الرَّحْمٰنْ, he wrote his very first booklet on the life of Imām Aḥmad Razā Khān عَلَيْهِ رَحْمَةُ الرَّحْمٰنْ titled “Tażkiraĥ-e-Imām Aḥmad Razā” [which has been rendered into English under the title “Biography of Imām Aḥmad Razā عَلَيْهِ رَحْمَةُ الرَّحْمٰنْ.” In one of his poems, he has written this couplet: Tu nay bāṭil ko miṫayā, Ay Imām Aḥmad Razā رَحْمَةُ اللهِ تَعَالٰی عَلَيْه Dīn ka ḋankā bajāyā, Ay Imām Aḥmad Razā رَحْمَةُ اللهِ تَعَالٰی عَلَيْه You eradicated the erroneous, Oh, Imām Aḥmad Razā! And propagated the righteous, Oh, Imām Aḥmad Razā! First Visit to Bareilly, India Throughout the duration of Amīr-e-Aĥl-e-Sunnat’s دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ first visit to Bareilly [U.P., India], he دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ remained barefooted in respect of Imām Aḥmad Razā Khān’s عَلَيْهِ رَحْمَةُ الرَّحْمٰنْ town. When it was time to visit the mausoleum of the Imām عَلَيْهِ رَحْمَةُ الرَّحْمٰنْ, the bystanders could not help but weep as he entered the shrine rolling on the ground [out of sheer humbleness and respect]. During this visit, he also came to hear of a pious elder who had been blessed with the pleasure of meeting Imām Aḥmad Razā Khān عَلَيْهِ رَحْمَةُ الرَّحْمٰنْ in person, and so Amīr-e-Aĥl-e-Sunnat دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ and both his sons went to visit him and paid their respects by kissing the privileged eyes that had seen the sacred face of Ala Ḥaḍrat Imām Aḥmad Razā Khān عَلَيْهِ رَحْمَةُ الرَّحْمٰنْ and feet as well. Amīr-e-Aĥl-e-Sunnat دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ once stated: “May our intellects be sacrificed on the sayings of Imām Aḥmad Razā Khān عَلَيْهِ رَحْمَةُ الرَّحْمٰنْ! We sincerely accept his Islamic legal opinions and rulings [fatwā].” Out of this love for Imām Aḥmad Razā Khān عَلَيْهِ رَحْمَةُ الرَّحْمٰنْ, whenever Amīr-e-Aĥl-e-Sunnat دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ has to explain the verses of the Qurān in his writings or in his discourses, he دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ makes a point to adopt only ‘Alā-Ḥaḍrat’s عَلَيْهِ رَحْمَةُ الرَّحْمٰنْ translation of Qurān from “Kanzul-Imān” and advises others to do the same. The Welfare of the Muslims The Prophet of mankind, the peace of our heart and mind, the most generous and kind صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم said: “Religion is [another name for] well-wishing.” His companions عَلَيْهِمُ الرِّضْوَانْ inquired, “Yā Rasūlallāĥ صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم! [Wishing-well] for whom?” He صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم replied, “For Allāĥ عَزَّوَجَلَّ, for His books, for His Prophets [Rasūl], for the Imāms of the Muslims and for the masses.” (Saḥīḥ Muslim, pp. 47, Ḥadīš 55, vol. 3) Amīr-e-Aĥl-e-Sunnat دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ is compassionately inclined towards the goodwill for his fellow Muslims. In this context, there are many examples, out of which one is appended here: He Sat on the Steps By the Grace of Allāĥ عَزَّوَجَلَّ! On the 12th night of Rabī’-un-Nūr , Dawat-e-Islami organizes a congregation of Żikr and Na’at, to mark the birth of the Holy Prophet صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم. It is probably the largest [Maulūd celebration] gathering in the world. During this event in 1418 A.H., when the great Amīr-e-Aĥl-e-Sunnat دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ arrived to deliver a speech at about midnight, the Qurānic recitation had already started. So, instead of coming onto the stage, he sat on the steps and listened attentively to the Qurānic verses. After the recitation finished, someone asked him as to the wisdom behind sitting on the steps, [instead of climbing onto the stage]. He دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ replied that it is stated in the Holy Qurān: وَإِذَا قُرِىءَ الْقُرْاٰنُ فَاسْتَمِعُوْا لَهٗ وَاَنْصِتُوْا لَعَلَّكُمْ تُرْحَمُونَ

‘And when the Qurān is recited, hear it patiently and be silent so that you may have mercy.’ ”

(Sūraĥ: Al-Araf, Juz. 9, Āyaĥ: 204) (Kanzul Īmān(Treasure of Faith)[Translation of Quran]) He دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ continued, “And it is stated in Fatāwā-e-Razawīyyaĥ, ‘When the Qur'an is being recited aloud, it is Farḍ upon all the attendees to listen to it [carefully and attentively] provided they have gathered to listen to it otherwise, only one person’s listening will suffice, even though others are busy in their own chores.’” (Fatāwā Raḍawiyyah (Jad īd), pp. 353, vol. 23) He further added, “Qurānic recitation was underway when I entered and if I would have directly stepped onto the stage, it was likely that the brothers would have yelled out slogans to welcome me and this should not happen during the Qurānic recitation, therefore I felt obliged to sit down on the steps, away from the sight of the crowds, as a precaution.” Fear of the Hereafter Once, Amīr-e-Aĥl-e-Sunnat دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ was busy in a Madanī Mashwaraĥ [meeting], and could not sleep the entire night. After the Fajr Ṣalāĥ, an Islamic brother requested, “Take some rest. You have to get up again at 10 a.m. You can offer Ṣalāt-ul-Ishrāq and Ṣalāt-ul-Ḍuḥā prayers then.” To which he دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ replied, “There is no guarantee of my life. I don’t know whether I will be able to get up or not. You never know if these might be the last Nafil [Supererogatory] prayers of my life.” After this he دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ offered his Ṣalāt-ul-Ishrāq and Ṣalāt-ul-Ḍuḥā before taking some rest. Commitment to Righteous Madanī Work In 1991, during a Madanī Qāfilaĥ the Honourable Amīr-e-Aĥl-e-Sunnat دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ arrived in Jāmi’aĥ Masjid Nūr-un-Nabī in Deĥlī, India. Most of the accompanying members of the Qāfilaĥ went to sleep, after praying Ishā because they were all exhausted from the journey. Despite the fatigue, Amīr-e-Aĥl-e-Sunnat دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ stayed up till midnight, trying to inspire the Islamic brothers towards righteousness and good deeds who had come to meet him. Self-Sacrifice The days before Eīd-ul-Aḍḥā 1424 A.H., Shaykh-e-Tarīqat Amīr-e-Aĥl-e-Sunnat دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ was out of the country [Pakistan]. Some senior members [Żimaīĥdārān] of Dawat-e-Islami insisted that he return to Pakistan for Eīd. He agreed to their request. However, a few days before Eīd, he emailed: “I had a flight confirmed for Friday night (8th Zil-Ḥajjaĥ 1424 A.H). On Wednesday, my heart was on pins and needles. I thought long and hard that if I come to Bāb-ul-Madīnaĥ [Karachi, Pakistan] I would be able to celebrate Eīd, with my family and children, amongst several Islamic brothers. But, coming to Bāb-ul-Madīnaĥ also means obeying my lower-self [Nafs]; whereas focusing on my literary work while staying in the Emirates would be beneficial for my hereafter. On one hand, in Bāb-ul-Madīnaĥ, surrounded by people, there is a great chance of falling into sins, whereas, on the other hand staying here by myself, means I would have less opportunities to commit sin. Guarding the eyes and tongue [from sins] is harder among the crowds whereas in the Emirates, away from the hoards of people, it is relatively easy to put a Madanī restraint of the eyes and the tongue [i.e. safeguarding them from sins]. I reckoned that visiting Bāb-ul-Madīnaĥ now, will not result in any positive righteous task; rather it would only please my self [nafs]. True sacrifice is that which is demanding on the self [nafs] and as this is the season of sacrifice, therefore it seems appropriate for me to sacrifice my own desires. Thus, eyeing the tremendous benefits of the hereafter, I have decided to postpone my return to Bāb-ul-Madīnaĥ, for now.” صَلُّوا عَلَى الْحَبِيْب صَلَّى اﷲُ تَعَالٰى عَلٰى مُحَمَّد Lack of Time but Lot of Work to be done In December 2002, Amīr-e-Aĥl-e-Sunnat دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ was admitted to Rajpūtānaĥ Hospital, (Hyderabad, Sindh, Pakistan) for surgery. He had already changed into hospital clothes and was ready for the surgery when he was informed that there would be a delay of about an hour before the operation. He was requested to take some rest, but he replied, “Time is short and there is a lot of work still to be done,” and started working on his writings. صَلُّوا عَلَى الْحَبِيْب صَلَّى اﷲُ تَعَالٰى عَلٰى مُحَمَّد Poetry Like Imām Aḥmad Razā Khān عَلَيْهِ رَحْمَةُ الرَّحْمٰنْ, Amīr-e-Aĥl-e-Sunnat’s treasury of poetry consists of only Na’at , Manqabat and Munājāt . The Islamic brothers who know his schedule are amazed at how he carves out time to compose these poems? Unlike other master poets, he does not keep himself occupied in writing poetry, he rather writes his poems (Na’at and Munājāt) when his mind is engrossed in the memories of the Beloved Prophet صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم, and his heart is engulfed in the love of the Makkī Madanī Muṣṭafā صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم. Shaykh e Ṭarīqat Amīr-e-Aĥl-e-Sunnat دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ, besides writing Ḥamd and Na’at poems, has also authored Manqabat poems, praising the Glorious Companions عَلَيْهِمُ الرِّضْوَانْ and the glorious & pious Saints رَحِمَهُمُ اللّٰهُ تَعَالٰی. Up until the time of writing this booklet, he has composed about 255 poems. His poetical masterpiece entitled “Wasail-e-Bakhshish” consisting of more than 4800 couplets has also been published. A unique quality of his poetry is that it is benevolently inclined towards well-wishing and inviting Muslims towards righteousness. For example, Amīr-e-Aĥl-e-Sunnat دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ writes: Shāĥa صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم aysā jażbāĥ pāoon kay mayn khūb sīkĥ jāoon Tayrī sunnatayn sīkĥānā, Madanī Madīnay wālay صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم Milay sunnatoon kā jażbāĥ, mayray bĥāī chorayn maulā Sabĥi ḋāřĥiyān munḋvānā, Madanī Madīnay wālay صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم Mayrī jis qadar ĥayn baĥnayn, sabĥi kāsh burqaĥ paĥnayn Ĥo karam shāĥ-e-zamānaĥ, Madanī Madīnay wālay صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم Yā Rasūlullāĥ صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم may I have the passion to seek Islamic education Teach me your ways, My Madanī صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم from Madīnaĥ Endowed with passion to follow your tradition May my brothers stop shaving, My Madanī صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم from Madīnaĥ All my sisters adopt the veil from head to toe, dress of conservation O the mercy of the world صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم! My Madanī صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم from Madīnaĥ Avidly Inviting towards Righteousness Amīr-e-Aĥl-e-Sunnat دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ is very avid and active in rectifying others’ actions. Whenever he finds someone acting against the sacred Islamic laws or against the ways of Sunnaĥ, he usually corrects them in a polite and courteous manner. Made One Repent from Phrase of Disbelief Several years ago, an Islamic brother who was a resident of Soldier Bāzār [area in Karachi, Pakistan] came to visit Amīr-e-Aĥl-e-Sunnat دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ but was unable to meet him. In a state of frustration he uttered some inappropriate words. When Amīr-e-Aĥl-e-Sunnat دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ later learned about what he had said, he remarked, “This is a statement of disbelief!” Then he headed out in search of this brother. Finally, after about two hours of relentless searching, Amīr-e-Aĥl-e-Sunnat دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ located his house and informed him about this statement of disbelief and convinced him to repent. By the Grace of Allāĥ عَزَّوَجَلَّ, Amīr-e-Aĥl-e-Sunnat’s دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ efforts to inspire him towards righteousness bore fruit, and that brother repented [from his statement of disbelief] and renewed his faith [Imān]. Rectification of the One Offering Prayer Once, an Islamic brother was praying Ṣalāĥ at the residence of Amīr-e-Aĥl-e-Sunnat دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ, while he was in Sajdaĥ [prostration] Amīr-e-Aĥl-e-Sunnat دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ noticed that the sole of his toes were not properly placed on the ground. After he finished his prayer, Amīr-e-Aĥl-e-Sunnat دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ politely explained to him the proper way of bending the toes and demonstrated it practically as well. Advising against Calling Someone Names Once, an Islamic brother addressed someone with an inappropriate title. Amīr-e-Aĥl-e-Sunnat دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ corrected him right away, utilizing his inspirational efforts: “Don’t speak like this! One who spoils the name of a Muslim is termed in the Qurān as a ‘Fāsiq’ [transgressor], as Allāĥ عَزَّوَجَلَّ Says: وَلَا تَنَا بَزُوْا بِاْلاَلْقَابِط بِئْسَ الْاِسْمُ الْفُسُوْقُ بَعْدَ الْاِیْمَانِج وَمَنْ لَّمْ یَتُبْ فَاُولٰٓئِکَ ھُمُ الظّٰلِمُوْنَ ۝ And do not give bad names to others; what a bad name is to be called as transgressor despite being Muslim, and those who repent not, are oppressors. (Sūraĥ: Al-Hujurāt, Juz. 26, āyaĥ. 11) (Kanzul Īmān(Treasure of Faith)[Translation of Quran]) Fear of Violating the Rights of Others Where Amīr-e-Aĥl-e-Sunnat دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ is utmost cognizant of following the commandments of Allāĥ عَزَّوَجَلَّ, he is also very perceptive of the rights of others. He once explained, “If Allāĥ عَزَّوَجَلَّ wills, He can forgive His Rights, with His Endless Mercy, but the matter of the rights of others is more severe. Until the person whose rights are violated, does not forgive his rights, Allāĥ عَزَّوَجَلَّ will not forgive those rights either. Allāĥ عَزَّوَجَلَّ can forgive, it is not necessary for Him the Almighty عَزَّوَجَلَّ, the Omnipotent - to bind us to seek forgiveness from our fellow beings, but this is His will that the oppressor requests the oppressed for forgiveness and tries to acquiesce him.” Caring for Others’ Rights since Childhood Once when talking to some associates, he said, as an inspiration to others, “With the blessings of Allāĥ عَزَّوَجَلَّ and his Beloved Prophet صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم, I have been blessed since my childhood with the awareness of fulfilling the rights of others. When I was still quite young and an orphan, our family was ridden with poverty. We used to peel roasted grams and roasted peanuts, to support ourselves. We were paid Re. 0.25 to peel one kilogram [about 2.2 pounds] of grams and a fourth of that to peel one kilogram of peanuts. All the members of our household participated in this task, and being a child, I would often eat some nuts while working. Afterwards, regretting this I would plead my mother to get these forgiven from the owner of the business. My mother would therefore tell him, “Children ate two nuts.” And in reply he used to say, “No problem.” I used to think that I had eaten more than two nuts but my mother only mentioned two. It is only later when I grew up; I realized that two nuts, [in the Urdu language] is a figurative term for a ‘small quantity’ and I use to eat only a small amount sometimes.” Seeking Forgiveness for a Small Page Tear Once, Amīr-e-Aĥl-e-Sunnat دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ borrowed a volume of Fatāwā-e-Razawīyyaĥ from a final year student at Jāmi’a-tul-Madīnaĥ , in Bāb-ul-Madīnaĥ, Karachi. Amīr-e-Aĥl-e-Sunnat دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ returned the book, along with a short note. When the student read the note he was amazed with tears in his eyes. (The matter of the letter was as follows): “My Dear Madanī son! May your honour increase! I greet you with thankful greetings of Salām. Besides the lines [we discussed] I have also read other parts of the book as well. I have a habit of underlining the important phrases [while reading] but since I did not have the permission from you to do so I refrained from doing that [on your property]. Because of my utter carelessness, by mistake, I caused a small tear at the top of one of the pages. I apologize to you for that, with extreme remorse. I hope you will graciously grant me forgiveness. The tear is so minor that you might not even notice it. Besides this, if I have violated any of your rights, please forgive me [those rights as well]. If I need to pay you anything for the damages caused to the book, please collect them from me. Make du’ā [supplication] for my forgiveness. With affectionate Salām وَالسَّلَام مَعَ الْاِکرَام [Was-Salām ma’al ikrām].” During a Sermon Pleading for Forgiveness Despite being extremely cautious in observing the rights of fellow citizens, because of his piousness, he has repeatedly pleaded for forgiveness from the masses, during his discourses [Bayānāt]. In one such instance, during the three day Provincial-Level Ijtimā’ [congregation] in Bāb-ul-Islām, Sindh [Pakistan], from 2 to 4 Muharram-ul-Ḥarām 1425 A.H. whilst detailing the conditions of repentance, Amīr-e-Aĥl-e-Sunnat دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ informed the many hundreds and thousands of Islamic brothers present there and all those listening via telephone and internet: “One condition of repentance is that one must seek forgiveness from the person whose rights he has violated or whose feelings he has hurt. The more people you know the greater the chance of hurting others feelings. Surely, I have more associates and acquaintances than you, therefore, I request you, if I have violated any of your rights or brought any kind of grief or pain to your heart; if I have been harsh with my words, or if you were hurt because I could not meet with you then I humbly apologize to you. I do not fear you, but out of fear of Allāĥ عَزَّوَجَلَّ I implore and request you to say ‘I forgive you!’” Initiation into a Spiritual Sufi Order Out of deep admiration for Imām of Aĥl-us-Sunnaĥ, Reviver of the Religion, Shaykh Imām Aḥmad Razā Khān عَلَيْهِ رَحْمَةُ الرَّحْمٰنْ, Amīr-e-Aĥl-e-Sunnat دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ had longed to make Baī’at [initiation] into the Shaykh’s Spiritual Sufi Order [Silsilaĥ]. He wrote about this: “Neither was there any shortage of Shuyūkh [Spiritual Guides] among the Aĥl-e-Sunnat at that time, nor is there any shortage today, but there was only one personality that came to mind (when I decided to become a Murīd and be initiated into a Sufi Order). Pasand apnī apnī, khiyāl apnā apnā Different people have different choices One advantage of having him as my spiritual leader was that he was only one link away from [the great spiritual guide] Imām Aḥmad Razā Khān عَلَيْهِ رَحْمَةُ الرَّحْمٰنْ. The other thing that drew me to him was that he lived close to the Green Dome (of the Prophet’s صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم Masjid in Madīnaĥ). This esteemed person that I am referring to is Shaykh-ul-Faḍilaĥ, The Light of Razawīyyaĥ, Beacon for the People, Murīd and Khalīfaĥ [disciple and Spiritual successor] of Imām Aḥmad Razā Khān عَلَيْهِ رَحْمَةُ الرَّحْمٰنْ. The Teacher of Spirituality, The Guide of Sacred Law, Shaykh of Arabs and non-Arabs, Host of the Guests of Madīnaĥ, Quṭb of Madīnaĥ, Honourable Shaykh Ziā-ud-Dīn Aḥmad Madanī Qādirī Razavī عَلَیهِ رَحْمَةُ اﷲِ القَوِیْ.” Ziā pīr-o-murshid mayray raĥnumā hayn رَحْمَةُ اللهِ تَعَالٰی عَلَيْه Surūr-e-dil-o-jān mayray dil rubā hayn Munawwar karaīn qalb-e-‘Aṭṭār دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ ko bĥī Shaĥa رَحْمَةُ اللهِ تَعَالٰی عَلَيْه! Āap Dīn-e-mubīn ki ziā hayn Ziā رَحْمَةُ اللهِ تَعَالٰی عَلَيْه is my guide, leading the way Dear to my heart, my graceful mentor Enlighten the heart of ‘Aṭṭār دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ as well You are my Master رَحْمَةُ اللهِ تَعَالٰی عَلَيْه, the enlightment of religion. صَلُّوا عَلَى الْحَبِيْب صَلَّى اﷲُ تَعَالٰى عَلٰى مُحَمَّد Spiritual Successor-ship and Permissions Amīr-e-Aĥl-e-Sunnat دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ is the Khalīfaĥ [Spiritual Successor] of Grand Muftī of Pakistan, Shaykh Muftī Waqār-ud-Dīn رَحْمَةُ اللهِ تَعَالٰی عَلَيْه. The Commentator of Ṣaḥīḥ Bukhārī, Grand Master of Jurisprudence of India ‘Muftī Sharīful-Ḥaq Amjadī رَحْمَةُ اللهِ تَعَالٰی عَلَيْه has also granted Amīr-e-Aĥl-e-Sunnat دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ with his Khilāfaĥ [Successor-ship] of the four major Spiritual Sufi Orders [Salasil], Qādirīyyaĥ, Chishtīyyaĥ, Naqshbandīyyaĥ, and Suĥarvardīyyaĥ. He also granted him permission of transmission of the books of Ḥadīš, and dissemination of Islamic knowledge etc. Furthermore, the Khalīfaĥ of Sayyidī Quṭb of Madīnaĥ, Shaykh Faḍlur Raḥmān عَلَیهِ رَحْمَةُ اﷲِ القَوِیْ granted him Khilāfaĥ and authorized him with his permission [Ijāzaĥ] of transmission of the books of Ḥadīš. Furthermore, he has received Khilāfaĥ from other great Shuyūkhs and scholars as well. Initiating Others and Spiritual Guiding Even though he had the permission and Khilāfaĥ to initiate others, out of humility, Amīr-e-Aĥl-e-Sunnat دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ did not make people his own Murīd [disciples of his own Sūfī Order] for several years. He would instead initiate them into his Shaykh’s order at the time of initiation. It was only after his Shaykh, Quṭb of Madīnaĥ, Ziā-ud-Dīn Madanī’s passing away that he started initiations into his own Spiritual Sufi Order of Qādirīyyaĥ, Razawīyyaĥ, ‘Aṭṭāriyyaĥ, thus making his disciples “’Aṭṭārī .” Later on, he also began initiations [Baī’at] in large Sunnaĥ-Inspiring congregations; following the footsteps of eminent scholars such as the successor and the son of Imām Aḥmad Razā, Shaykh Muṣṭafā Razā Khān عَلَيْهِ رَحْمَةُ الرَّحْمٰنْ. Caring for his Murīds [Disciples] For many years Amīr-e-Aĥl-e-Sunnat دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ suffered from a medical problem of excessive volumes of urination. In December 2002, doctors suggested that he should undergo surgery. The operation was set to be performed at night after ‘Ishā prayer upon the desire and advice of the Shaykh so that he would not miss any prayers, [due to anaesthesia]. After the operation, while still in a sub-conscious state, Amīr-e-Aĥl-e-Sunnat دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ kept repeating these words instead of complaining about the discomfort caused by the surgery: “Everyone here! Be witnesses that I am a Muslim. Yā Allāĥ عَزَّوَجَلَّ, I am a Muslim and I am your unworthy servant. Yā Rasūlallāĥ صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم I am your lowest-ranking slave. By the Grace of Allāĥ عَزَّوَجَلَّ, I am the servant of Ghouš-ul-A‘ẓam رَضِىَ اللهُ تَعَالٰی عَنْهُ Yā Allāĥ عَزَّوَجَلَّ forgive my sins. Yā Allāĥ عَزَّوَجَلَّ pardon me. Yā Allāĥ عَزَّوَجَلَّ forgive my father and my mother. Yā Allāĥ عَزَّوَجَلَّ forgive my brothers and sisters. Yā Allāĥ عَزَّوَجَلَّ forgive all my Murīds [disciples]. Yā Allāĥ عَزَّوَجَلَّ forgive (the Late) Ḥājī Mushtāq رَحْمَةُ اللهُ تَعَالٰی عَلَيْه (former, Nigrān-e-Shūrā [Head of the Central Advisory Body]). Yā Allāĥ عَزَّوَجَلَّ forgive all the brothers and sisters associated with Dawat-e-Islami. Yā Allāĥ عَزَّوَجَلَّ forgive the Ummaĥ [nation] of your Beloved Rasūl صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم.” This shows the immense love of the Shaykh دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ for his Disciples. How much he دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ cares for them that he دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ made Du’ā [supplication] for their forgiveness even in a state of semi-consciousness. In fact, on Eīd-ul-Aḍḥā 1423 A.H., he دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ sacrificed one animal on behalf of his poverty-stricken Murīds [disciples] and one for his deceased Murīds and conveyed the reward of the sacrifice to them [Iīṣāl-e- šawāb]. Furthermore, Amīr-e-Aĥl-e-Sunnat دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ presents the Imān [faith] of each of his Murīd [disciple] to the beloved and blessed Rasūl صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم for safekeeping. صَلُّوا عَلَى الْحَبِيْب صَلَّى اﷲُ تَعَالٰى عَلٰى مُحَمَّد تُوْبُوْ ااِلَى اﷲ اَسْتَغْفِرُاﷲ صَلُّوا عَلَى الْحَبِيْب صَلَّى اﷲُ تَعَالٰى عَلٰى مُحَمَّد

اَلۡحَمۡدُ ِﷲِ رَبِّ الۡعٰلَمِیۡنَ ط وَ الصَّلٰوةُ وَالسَّلَامُ عَلٰی سَیِّدِ الۡمُرۡسَلِیۡنَ ط اَمَّابَعۡدُ فَاَعُوۡذُ بِاﷲِ مِنَ الشَّیۡطٰنِ الرَّجِیۡمِط بِسۡمِ اﷲِ الرَّحۡمٰنِ الرَّحِیۡمِط CHAPTER 2 His Historical Achievements Founding Dawat-e-Islami D awat-e-Islāmī is a worldwide, non-political movement of propagating Qurān & Sunnaĥ. In the era of evils, when the tides of decadent ways are rising throughout the world, when mass media is using its resources to spread indecency, when the majority of Muslims continue to adopt immodesty in the name of fashion. In times like these, when the Muslims are eager to gain merely worldly knowledge and are completely heedless of acquiring the knowledge of their noble religion; as these dark clouds of the irreligiousness loom overhead: the enemies of Islam are plotting to slander our fabulous religion; decadence is creeping into our Masjids; atheism and misguidance are in full swing; homes are turning into movie theatres; and Muslims are wasting their precious time in music, movies, alcohol, and gambling. In these trying times, the Shaykh, The Founder of Dawat-e-Islami the Spiritual Guide, Amīr-e-Aĥl-e-Sunnat, the Honourable, Shaykh, Abū Bilāl Muḥammad Ilyās ‘Aṭṭār Qādirī Razavī Ziyāeī دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ revived the work of Calling to righteousness. He inspired each and every individual through his personal efforts and gave them an ambition that, as a Muslim, “I must strive to reform myself and the people of the entire world!” In 1401 A.H., he founded this momentous organization, called Dawat-e-Islami, for the propagation of Qurānic knowledge and Sunnaĥ. By the Grace of Allāĥ عَزَّوَجَلَّ, by Shaykh’s endless efforts, in a short span, the work of Dawat-e-Islami has reached over 70 countries [at the time of writing] across the globe. Hundreds of thousands of “Devotees of the Rasūl” have devoted themselves to calling to righteousness, [as if they have brought a cool breeze with them to comfort the hearts of the ailing Ummaĥ]. In various countries, many non-Muslims are continuing to embrace the beautiful religion of Islām at the hands of the Muballighs [Preachers] of Dawat-e-Islami. By the diligent efforts of Amīr-e-Aĥl-e-Sunnat’s دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ, a righteous Madanī revolution has entered into the lives of hundreds of thousands of Muslims, especially the young Muslims, who have become steadfast in performing the Farḍ and Wājib matters in Islam. Furthermore, they crown their heads with green turbans [‘Imāmaĥ] and adorn their faces with beards, in accordance to the Sunnaĥ of Sayyid-ul-Mursalīn, the Prophet of mankind, the peace of our heart and mind, the most generous and kind, our beloved Rasūl صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم. These noble accomplishments of Amīr-e-Aĥl-e-Sunnat دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ are evident by the number of areas Dawat-e-Islami is working in. Many of these were direly needed for safeguarding the religion and faiths of the Ummaĥ of the Exalted Prophet صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم. For example: Madrasa-tul-Madīnaĥ for Adults Amīr-e-Aĥl-e-Sunnat دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ started Madrasa-tul-Madīnaĥ for Adults [A Madrasa for teaching the Holy Quran to adults]. These classes are typically held after ‘Ishā. Thousands of such classes are conducted in various Masjids, free of charge, in which Islamic brothers learn Qurānic recitation along with other du’ā’s with correct pronunciation. Islamic brothers also learn the correct manner of performing Ṣalāĥ and learn many Sunnaĥ. Madrasa-tul-Madīnaĥ By the Grace of Allāĥ عَزَّوَجَلَّ, under the name of Madrasa-tul-Madīnaĥ, there are several Madāris (schools) operating within Pakistan and overseas under the administration of Dawat-e-Islami, the worldwide, non-political movement of Qurān and Sunnaĥ. In these Madāris (schools) children learn Ḥifẓ [memorization of the Qurān] and proper recitations of the Qurān. Special attention is paid to children’s character building and moral development. Just in Pakistan, till writing of this book there are nearly 42,000 Madanī boys and Madanī girls who are taught Ḥifẓ and Qurānic recitation, free of charge. Jāmi’a-tul-Madīnaĥ The Shaykh has established numerous institutions by the name of Jāmi’a-tul-Madīnaĥ for the establishing of Islamic scholars. In these institutions countless Islamic brothers study Dars-e-Niẓāmī [course work designed for Scholars to be] free of charge. (On-campus lodging and catering facilities are provided as needed). There are also separate institutions for Islamic sisters called Jāmi’a-tul-Madīnaĥ Lil-Banāt [An institution for learning Islamic sciences, run by Dawat-e-Islami, for women], where they also study free of charge, the scholarly course work and Sharī’aĥ course. At the time of writing this, there are nearly one hundred Jāmi’a-tul-Madīnaĥ operating separately for Islamic brothers and Islamic sisters, under Dawat-e-Islami. Some Jāmi’āt also have in-house medical clinics where students, faculty, and other staff personnel can get free treatment. If required, they are also admitted into the clinic for further care and treatment. If needed, at times, arrangements are also made for their treatment in big hospitals. Graduates of the Dars-e-Niẓāmī [Scholar course] can also go on to study Takhaṣuṣ-fil-Fiqĥ (two year Muftī course) or they could study Takhaṣuṣ-fil-Funūn (a twelve month specialization course) where students study the upper level books of philosophy, logic and ‘aqīdaĥ [theology of faith] in the Jāmi’aĥ. For years, nearly every year students from the male and female Jāmi’āt of Dawat-e-Islami have earned distinctions in examinations conducted by the national examination board-Tanẓīm-ul-Madāris (of Pakistan) and at times have earned the first, second, and third positions, as well. Department of Islamic Jurisprudence Under the Shaykh’s guidance, Dawat-e-Islami has established many Dār-ul-Iftās [Department of Islamic Jurisprudence] where honourable Muftīs [Masters of Jurisprudence] دَامَتْ فُیُوضِهِمِ give religious rulings and opinions in answer to questions from Muslims all over the world, in person, by letters, over the telephone, and through the internet. In the span of just six years, they have answered nearly more than fifty thousand questions. Majlis-ul-Iftā [Council of Jurisprudence] is established to manage these Dār-ul-Iftās. Dawat-e-Islami also has a “Majlis-e-Rābṭaĥ-bil-‘Ulamāĥ-wal-Mashāikh” [Council of Relations with Scholars and Spiritual Leaders] to stay in touch with other scholars of Aĥl-e-Sunnat دَامَتْ فُیُوضِهِمِ. صَلُّوا عَلَى الْحَبِيْب صَلَّى اﷲُ تَعَالٰى عَلٰى مُحَمَّد Department of Masjid Services Amīr-e-Aĥl-e-Sunnat دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ established Majlis of Khuddām-ul Masājid [Department of Masjid Services] to oversee the construction and maintenance of numerous Masājid. Several Centres of Dawat-e-Islami, called Faizān-e-Madīnaĥ are being constructed in various cities [around the globe]. This department also makes arrangements to pay honorarium for the services of Imām, Mūażżin [callers of the Ażān ] and the caretakers in several Masājid. Department of Educational Institutions With the guidance of the Shaykh دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ, Majlis Barāey Shu’ba-e-Ta’līm [Department of Educational Institutions] is working to enlighten the students and teachers in schools, colleges, and universities about the Sunnaĥs of the Prophet of Raḥmaĥ, the Intercessor of Ummaĥ, the Distributor of Na’maĥ, the Owner of Jannaĥ صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم. Many students attend the Sunnaĥ-Inspiring Ijtimā’āt [congregations] and even travel with the Madanī Qāfilaĥs. By the Grace of Allāĥ عَزَّوَجَلَّ, students who were passionate about acquiring worldly knowledge and were away from practicing religion are now devotedly offering Ṣalāĥ and are engaged in following the Sunnaĥ. To enlighten them with the necessary religious knowledge there is a unique and the one of its kind course designed specially for students called “Faizān-e-Qurān-o-Sunnaĥ Course” [A Qurān and Sunnaĥ Course]. This course is separately organized for Islamic sisters, as well. Department of Letters and Amulets of ‘Aṭṭār Like our pious predecessors, Amīr-e-Aĥl-e-Sunnat دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ is compassionate and ever wishing for the betterment of the Muslim nation [Ummaĥ]. In the early days of Dawat-e-Islami, the Shaykh would even go to homes and hospitals to blow on people with protective and healing words [known as Ruqyā in Arabic] and give ta’wīż [amulets] to them. In about 1972, there was a widespread outbreak of an eye illness in (Bāb-ul-Madīnaĥ) Karachi. There was hardly anyone who was not affected. The Shaykh دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ would blow on people, for free, and by the Grace of Allāĥ عَزَّوَجَلَّ, people were cured. A daily newspaper released a news headline that the eye illness which the doctors were unable to treat is being treated by a person namely Muḥammad Ilyās Qādirī دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ. As the word spread, people started pouring in from far away. They would line up and the Shaykh دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ would blow on them. Later, with the same zeal for helping the Ummaĥ [in times of need], he formed the “Majlis-e Maktūbāt-o-Ta’wīżāt-e-‘‘Aṭṭāriyyaĥ” [Department of Letters and Amulets of ‘Aṭṭār]. This Majlis (committee) provides spiritual remedies through Ta’wīż [amulets]. Furthermore, they also perform Istikhāraĥ for Muslims . Thousands of people benefit daily from all these free services. By the Grace of Allāĥ عَزَّوَجَلَّ, tens of millions of Ta’wīẓ are given on behalf of Amīr-e-Aĥl-e-Sunnat دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ. Furthermore, hundreds of thousands of letters are also sent on his behalf, comforting Muslims during their illnesses or times of tribulations and offering condolences upon deaths in their family. At the time of this writing (22 Ṣafar-ul-Muẓaffar 1428 A.H), an estimated two hundred and twenty five thousand amulets and litanies are given each month, which aggregates to more than 2.6 million annually. These do not include the twenty to twenty five thousand letters and emails which are also sent annually. In addition to this, more or less 20 to 25 thousand letters are also being sent which include answers via emails. By the Grace of Allāĥ عَزَّوَجَلَّ, more than twenty-five hundred Istikhāraĥ are done online and via phone each month. There are many Madanī pearls of marvellous recoveries by the aid of these [Ta’wīż] and Awrād. Some of these stories are collected and published by Maktaba-tul-Madīnaĥ under the titles: ‘Khaufnāk Balā’ [Horrifying Calamity], ‘Pur Asrār Kuttā’ [Ghastly Dog], and ‘Seyngĥoon wālī Dulĥan’ [Bride with horns]. Madanī In’āmāt The Shaykh دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ has bestowed a booklet, in the form of a questionnaire, to aid Islamic brothers and Islamic sisters in self analysis and daily accountability, entitled “Madanī In’āmāt.” This questionnaire aids Islamic brothers, Islamic sisters and students in becoming steadfast in performing the Farḍ, the Wājib, the Sunnaĥ and the Mustaḥab matters in Islam. It also helps in safeguarding from sins and in building morality and improving personal character. Countless Islamic brothers, sisters and students spend their days watchful of the questions of the Madanī In’āmāt and perform Fikr-e-Madīnaĥ every night before going to bed. This questionnaire is a pocket-size booklet (having true and false questions and below each question there are thirty blank boxes, one for each day), which one has to fill to answer these questions. There are 72 Madanī In’āmāt for Islamic Brothers, 63 for Islamic sisters, 92 for Islamic brothers who are students in schools, colleges, and Jāmi’āt and 83 for the student Islamic sisters. And finally, there are 40 Madanī In’āmāt questions for the Madanī Children who are students at Madrasa-tul-Madīnaĥ. Madanī Qāfilaĥs & Weekly Ijtimā’āt The Muballighs [preachers] have been able to spread the righteous Madanī Activities to many countries across the globe, where there have weekly Ijtimā’āt [congregations] and regularly scheduled Madanī Qāfilaĥ, by the blessings of the training and guidance that the Shaykh دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ has provided. For the learning of the Sunnaĥ, the “Devotees of the Prophet” are engaged in teaching and learning the religion and Sunnaĥ. They are travelling in the Madanī Qāfilaĥs from country to country, city to city, and town to town, with a passion to enjoin what is good and forbid what is evil. Majlis Berūn-e-Mulk [Department for Foreign Affairs] has been established to oversee the matters with respect to the righteous Madanī Activities in different countries around the globe. The Owner of an Alcohol Shop became a Muslim A Madanī Qāfilaĥ travelled to Nampula, Mozambique for thirty days in order to propagate Islam and to gain the blessings that come from travelling in the path of Allāĥ عَزَّوَجَلَّ. They strived to inspire Madĥan Lāl, an owner of a shop selling alcohol. By the Grace of Allāĥ عَزَّوَجَلَّ, their efforts bore fruit and he became a Muslim and he was given a Muslim name of ‘Abdul Karīm. By the blessings of embracing Islam, brother ‘Abdul Karīm converted his alcohol shop into a Masjid where now five times prayers are held regularly. In the same Madanī Qāfilaĥ, by the inspirational efforts the former Treasury Secretary, his Secretary, and assistant all became Muslims, as well. After entering into the fold of Islam, his name was changed from Marshall to Muḥammad Owaīs. In the same month; the advisor to the current Treasury Secretary also became Muslim by the inspirational efforts of a Muballigh. Madanī Training Centres are established in many places where Islamic brothers from around the globe come and stay to learn Sunnaĥs from the Devotees of the Rasūl and pay visit to nearby places and spread the pearls of Invitation towards Righteousness. Several courses are also designed for new Muballighīn [preachers]: 41-Day Madanī Qāfilaĥ Course; 63 Day Madanī Training Course; 30 Day Course for preaching to the Deaf and Dumb; Imāmat Course [training to be able to lead the Ṣalāĥ]; and the Teachers’ [Mudarris] Course. Weekly Ijtimā’āt for Islamic Sisters Along with Islamic brothers, Islamic sisters are not far behind in receiving spiritual guidance [faīḍ] from the Shaykh. They are also immensely involved in the propagation of righteous Madanī Activities. By the Grace of Allāĥ عَزَّوَجَلَّ, numerous weekly Ijtimā’āt for the Islamic sisters are held with proper arrangements for seclusion of women from the sight of men. Countless sisters have become practicing Muslims who are now steadfast in offering Ṣalāĥ and in wearing the Burqa’ [black robe used to cover oneself]. In various countries around the world, there are many homes where Madāris [Qurānic classes] are held. They are called Madrasa-tul-Madīnaĥ for Islamic sisters. According to an estimate, there are 2,000 Madāris in Bāb-ul-Madīnaĥ Karachi alone, where Islamic sisters learn the Qurān, Ṣalāĥ, and Sunnaĥs. These are free of charges. Congregational I’tikāf By the Grace of Allāĥ عَزَّوَجَلَّ, there are several congregational I’tikāfs organized by Dawat-e-Islami throughout the world, where people abide in the Masjids in the last decade of the holy month of Ramaḍān. During these days and nights, Islamic brothers acquire religious knowledge and learn the Sunnaĥ. Many of those in I’tikāf, travel with the “Devotees of the Rasūl” with Madanī Qāfilaĥ after the moon is sighted at the end of the month of Ramaḍān. By the blessings of the congregational I’tikāf, thousands of people who were away from prayers, now offer Ṣalāĥ regularly and those who were negligent of the Sunnaĥ are now passionately following them. International & State-Level Ijtimā’āt [Congregations] There are also international and state-level Ijtimā’āt in addition to thousands of weekly Sunnaĥ-inspiring local Ijtimā’āt that are held in the various countries of the world. These congregations are attended by hundreds of thousands of “Devotees of the Rasūl” After the Ijtimā’āt, fortunate Islamic brothers travel with the Madanī Qāfilaĥs to learn the Sunnaĥ. There is an annual International Sunnaĥ-Inspiring Ijtimā’ in ‘Madīna-tul-Auliyā’ [as known among the Islamic brothers], in the city of Multan in Pakistan. This congregation is held at the vast grounds of Ṣaḥrā-e-Madīnaĥ and is attended by many Madanī Qāfilaĥs from all over the world. By the Grace of Allāĥ عَزَّوَجَلَّ, without doubt, this is the largest Ijtimā’ [congregation] of Muslims after the Ḥaj. Madanī Mużākaraĥs [Q&A Sessions] “Madanī Mużākaraĥ” sessions are also organized where Amīr-e-Aĥl-e-Sunnat دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ answers questions on variety of topics: beliefs and practices; sacred Islamic laws [Sharī’aĥ] and spirituality [Ṭarīqaĥ]; the Holy Prophet’s صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم life and Islamic history; spiritual cures etc. So far, nearly 208 volumes of recordings have already been released. All of them are available online at www.dawateIslami.net, where you can also download them. Ḥaj Training for the Pilgrim’s Muballighs [preachers] of Dawat-e-Islami also provide Ḥaj [Pilgrimage] training for the pilgrims at Ḥaj training seminars and workshops in the auspicious season of Ḥaj. Free books are also distributed to the travellers of Madīnaĥ to guide them in their pilgrimage journey of Ḥaj and their visit to the enlightened city of Madīnaĥ. Maktaba-tul-Madīnaĥ The huge publishing house under the name of Maktaba-tul-Madīnaĥ was established by the Shaykh-e-Ṭarīqat Amir-e-Ahl-e-Sunnat Maulānā Muhammad Ilyās ‘Aṭṭār Qādirī Razavī دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ, which has revived the passion to learn the religion Sunnaĥ amongst the masses by the publication of hundreds of thousands of books written by the Mujaddid Scholar of the Fourteenth Century, Beacon of Islamic Sacred Law [Fiqĥ], ‘Alā-Ḥaḍrat Imām Aḥmad Razā Khān Qādirī عَلَيْهِ رَحْمَةُ الرَّحْمٰنْ and by various other noble Muslim scholars of Aĥl-e-Sunnat. Sunnaĥ-Inspiring Sermons and Madanī Mużākaraĥ [Q&A Sessions] are also being distributed throughout the world by branches of Maktaba-tul-Madīnaĥ. The message of Islam is being made public through Dawat-e-Islami’s website www.dawateIslami.net. Al-Madīna-tul-‘Ilmiyyaĥ For the sake of Da’waĥ [calling to righteousness], to revive the Sunnaĥ, and to promote the knowledge of Sacred Islamic Law throughout the world, the Shaykh دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ has established a department called “Majlis Al-Madīna-tul-‘Ilmīyaĥ” which consists of scholars and Muftīs [Masters of Islamic Jurisprudence] of Dawat-e-Islami. Comprised of six branches, this department is solely dedicated to academic research and composition. The first priority of the Majlis Al-Madīna-tul-‘Ilmīyaĥ is to work on the valuable writings of Imām Aḥmad Razā Khān عَلَيْهِ رَحْمَةُ الرَّحْمٰنْ by adding commentaries and explanatory notes to make it more accessible to an average layman. So far from the Arabic booklets of Imām Aḥmad Razā Khān عَلَيْهِ رَحْمَةُ الرَّحْمٰنْ ten books have been published with explanatory notes and bibliographic references. Furthermore, to date nearly more than seventy books have been published by Majlis Al-Madīna-tul-‘Ilmīyaĥ on various topics. Department of Authentication of Books & Booklets To stop the adverse effects caused by the publication of unreliable books, misguiding the masses and opening doors for sins, Amīr-e-Aĥl-e-Sunnat دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ established this “Majlis-e-Taftīsh-e-Kutub-o-Rasāil,” the Department of Authentication of Books and Booklets. After thoroughly verifying the written materials for authenticity and accuracy of content as it pertains to covenants of Islamic believes, manners and sacred laws, the department issues a verification certificate. Majlis for Special Islamic Brothers The Shaykh دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ has also established a department called “Majlis for Special Islamic brothers” as well [for individuals with special needs]. This department focuses on spreading righteousness amongst the deaf, dumb and blind Islamic brothers. By its endeavours, the Islamic brothers who cannot talk or hear are now inclining towards virtuous deeds, in large numbers. Madanī Qāfilaĥ are also organized that travel comprising of these special Islamic brothers. Majlis-e-Faizān-e-Qurān for Jails For the education and rectification of inmates in prisons, the Shaykh دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ has established “Majlis-e-Faizān-e-Qurān” [Department of Supremacy of Qurān, for Da’waĥ in Jails]. By this department’s righteous Madanī Efforts in jails and penitentiaries, many thieves and criminals have repented from their past sins and are now spending their lives in travelling with Madanī Qāfilaĥs and leading their lives in accordance to the Sunnaĥ, after their release. Non-Muslim prisoners have also come into the fold of Islam by the inspirational efforts of the Muballighs, who work under the guidance of this department. Dawat-e-Islami’s Structure Likewise Amīr-e-Aĥl-e-Sunnat دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ has established more than 40 different departments to serve the cause of promoting Sunnaĥ, and these departments are placed under the supervision of the “Markazī Majlis-e-Shūrā” [Central Advisory Body]. He himself monitors the Council’s progress and provides Madanī Pearls of advice for improvement as and when needed. May Allāĥ Almighty عَزَّوَجَلَّ give us the motivational assistance [Taufīq] to serve the cause of promoting the Sunnaĥ, and following the footsteps of Amīr-e-Aĥl-e-Sunnat دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ. Allāĥ عَزَّوَجَلَّ karam aysā karay tujĥ pay jahan may Aey Dawat-e-Islami tayrī dĥūm machī ho May Allāĥ عَزَّوَجَلَّ bestow such Blessing whereby Dawat-e-Islami’s admiration multiplies May Allāĥ عَزَّوَجَلَّ have mercy on Amīr-e-Aĥl-e-Sunnat دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ and may He عَزَّوَجَلَّ forgive us for his sake. اٰمِيْن بِجَاهِ النَّبِیِّ الْاَمِيْنصَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم صَلُّوا عَلَى الْحَبِيْب صَلَّى اﷲُ تَعَالٰى عَلٰى مُحَمَّد تُوْبُوْ ااِلَى اﷲ اَسْتَغْفِرُاﷲ صَلُّوا عَلَى الْحَبِيْب صَلَّى اﷲُ تَعَالٰى عَلٰى مُحَمَّد

اَلۡحَمۡدُ ِﷲِ رَبِّ الۡعٰلَمِیۡنَ ط وَ الصَّلٰوةُ وَالسَّلَامُ عَلٰی سَیِّدِ الۡمُرۡسَلِیۡنَ ط اَمَّابَعۡدُ فَاَعُوۡذُ بِاﷲِ مِنَ الشَّیۡطٰنِ الرَّجِیۡمِط بِسۡمِ اﷲِ الرَّحۡمٰنِ الرَّحِیۡمِط CHAPTER 3 Preservation of Faith B y the Grace of Allāĥ عَزَّوَجَلَّ, we are Muslims and our most valuable asset is our Imān [faith]. Imām of Aĥl-e-Sunnat, Fountain of Blessing, Mujaddid of the Muslim Ummaĥ [nation], the Honourable, ‘Alā-Ḥaḍrat, Ash-Shah, Shaykh, Imām Aḥmad Razā Khān عَلَيْهِ رَحْمَةُ الرَّحْمٰنْ said: “Whoever does not fear losing Imān [faith] during lifetime, is in a grave danger of losing Imān at the time of death.” (Buray Khatmay Kay Asbab, p. 14) Dear Islamic Brothers, we should adopt righteous deeds in our daily lives, as these deeds aid in safeguarding our Imān. Another way of preserving our Imān [faith] is to become a Murīd [disciple] of a Kāmil Murshid [righteous spiritual guide]. Proof of Initiation into a Spiritual Order Allāĥ عَزَّوَجَلَّ Says in the Qurān: يَوْمَ نَدْعُوْ كُلَّ اُنَاسٍ بِۢاِمَامِهِمْ

“The Day when we shall call every group with their leader...”

(Sūraĥ: Banī-Israel, Juz. 15, Āyaĥ: 71) (Kanzul Īmān(Treasure of Faith)[Translation of Quran]) The Eminent Exegetist [Mufassir], Muftī Aḥmad Yār Khān Na‘īmī رَحْمَةُ اللهِ تَعَالٰی عَلَيْه wrote in “Nūr-ul-‘Irfān”, explaining this Qurānic verse: “This verse clarifies that one should adopt a righteous person as their Imām [leader]. To ensure our judgment with the righteous we should follow one of the established schools of Islamic Law [Taqlīd in Sharī’aĥ] and; in Spirituality [Ṭarīqaĥ] by making Baī’at [initiation into a Sufi Order]. If one does not have a righteous Imām then he will be led by Satan. This Qurānic verse [ayah] testifies the validity of Taqlīd [following a particular school of Islamic Law], of making Baī’at [initiation into a Spiritual Sufi Order] and becoming Murīd [disciple].” (Nūr-ul-‘Irfān) In this time of evil [fitnaĥ], the necessity of making an initiation into a Spiritual Sufi Order [Baī’at] is even greater but distinguishing between a perfect and imperfect Shaykh is a challenging task. Allāĥ’s عَزَّوَجَلَّ Mercy that He عَزَّوَجَلَّ appoints His Saints رَحِمَهُمُ اللّٰهُ تَعَالٰی in every era for the rectification of the Ummaĥ [nation] of His Beloved Prophet صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم. These Saints رَحِمَهُمُ اللّٰهُ تَعَالٰی by their wisdom and sageness strive to revive the passion to rectify oneself and the people of the world. The worldwide and non-political, righteous Madanī Environment of Dawat-e-Islami is one such example whose leader, the founder of Dawat-e-Islami, Ḥaḍrat ‘Allāmaĥ Maulānā Shaykh Abu Bilāl Muḥammad Ilyās ‘Aṭṭār Qādirī Razavī دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ has brought about a righteous Madanī Reformation in the lives of hundreds of thousands of Muslims, especially the youths, by his continuous endeavours and sacrifices. Amīr-e-Aĥl-e-Sunnat دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ is the Khalīfaĥ [Spiritual Successor] of Grand Muftī of Pakistan, Muftī Waqār-ud Dīn رَحْمَةُ اللهِ تَعَالٰی عَلَيْه. (The Commentator of Ṣaḥīḥ Bukhārī, Grand Master of Jurisprudence of India ‘Allāmaĥ Shaykh Muftī Sharīful- Ḥaq Amjadī رَحْمَةُ اللهُ تَعَالٰی عَلَيْه has also bestowed him with his Khilāfaĥ [Successor-ship] of the four major Spiritual Sufi Orders [Silāsil]: Qādirīyyaĥ, Chishtīyyaĥ, Naqshbandīyyaĥ, and Suĥarvardīyyaĥ. He رَحْمَةُ اللهُ تَعَالٰی عَلَيْه also granted him permission of transmission of the books of Ḥadīš, and dissemination of Islamic knowledge [Ijāzaĥ] etc. Further, the Khalīfaĥ [Spiritual Successor] of Sayyidī Quṭb of Madīnaĥ, Honourable, Shaykh Faḍlur Raḥmān Ashrafī, granted him Khilāfaĥ and authorized him with his Ijāzaĥ. Furthermore, he دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ has received Khilāfaĥ from several other great Shaykhs and scholars of the Islamic world, as well). Amīr-e-Aĥl-e-Sunnat دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ takes Baī’at [initiations] into the esteemed Qādiriyyah, Razaviyyaĥ Sufi order. Glory be to Allāĥ عَزَّوَجَلَّ! The greatness of the Qādirī Sufi Order [Silsilaĥ] is beyond words. The head of the Qādirī Sufi order, Sayyidunā Ghouš-ul A’ẓam [Shaykh ‘Abd al-Qādir al-Jīlānī رَحْمَةُ اللهُ تَعَالٰی عَلَيْه] has assured all his disciples [Murīds], (with the Blessings of Allāĥ عَزَّوَجَلَّ upon him), till the end of times, that they will repent before their death. (Baḥjat-ul-Asrār, p. 191) Righteous Madanī Advice Whoever is not yet a Murīd [disciple] of any Sufi Shaykh, we advice them to make the best of this opportunity and make an initiation [Baī’at], without any further delay, with the great sage and Shaykh of our times, the Great Shaykh of the Qādiriyyah, Razaviyyaĥ Sufi order, Amīr-e-Aĥl-e-Sunnat دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ Allāĥ عَزَّوَجَلَّ Willing اِنْ شَآءَاﷲ عَزَّوَجَلَّ, your initiation [Baī’at] will be beneficial for you in both the worlds, and certainly there is no harm in it. Satanic Hurdles Keep in mind! This act of initiation into a Sufi order of the Ghouš [Shaykh ‘Abd al-Qādir al-Jīlānī رَضِىَ اللهُ تَعَالٰی عَنْهُ], at the hands of Amīr-e-Aĥl-e-Sunnat دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ bears several advantages like safeguarding Imān [faith]; repentance before death; acquittal from the hellfire and entering Paradise are expected. Satan will try his utmost to stop you from this initiation [and from these advantages]. You might get a thought in your heart to ask your parents or consult your friends or you might think, “Let me become punctual of my Ṣalāĥ [prayers] before I make the initiation [Baī’at], what’s the rush?” Let me become pious enough to become a Murīd [disciple], and then I will take the initiation [Baī’at]. My Dear Islamic Brother, death might overtake you before you adopt a righteous life. You should not delay any further in taking the initiation [Baī’at]. Shajaraĥ ‘Aṭṭāriyyaĥ By the Grace of Allāĥ عَزَّوَجَلَّ, Amīr-e-Aĥl-e-Sunnat دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ has compiled a beautiful booklet of litanies [Awrād] called “Shajaraĥ.” This has litanies for safeguarding one from sins, for when matters seem out of reach, for blessing in sustenance, for protection from black magic and evil spells, and several benefits. This booklet can only be read by those who are Murīd or Ṭālib into the Sufi order by Amīr-e-Aĥl-e-Sunnat دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ, others do not have permission to read it. Therefore [keeping in mind all these benefits] initiate each and every member of your household, even a one day old baby, into the prestigious Sufi order of Ghouš-ul-A’ẓam [Shaykh ‘Abd al-Qādir al-Jīlānī رَضِىَ اللهُ تَعَالٰی عَنْهُ] and make them “Qādirī Razavī ‘Aṭṭārī.” With the intention of benefiting the Muslim Ummaĥ [nation] as you take the initiation, inspire your friends, family members and fellow Muslims and get them initiated as well. How to become a Murīd Several Islamic brothers and sisters often say that they wish to become a Murīd or Ṭālib of Amīr-e-Aĥl-e-Sunnat دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ but don’t know how. Here is the procedure: Write the name of person or persons who want to become a Murīd or Ṭālib, their father’s name, and their age serial-wise on a piece of paper and mail it to ‘Alamī Madanī Markaz, Faizān-e-Madīnaĥ, Maktab (Office) Number 3, Muḥallaĥ Saudāgrān, Old Sabzī Manḋī, Karachi, Pakistan. اِنْ شَآءَاﷲ عَزَّوَجَلَّ, they will be initiated and accepted into the Qādirīyyaĥ, Razawīyyaĥ, and ‘Aṭṭāriyyaĥ Sufi order. Now, understand the way to write the name for example if it is a girl, Maīmūnaĥ daughter of Ali Akbar age approximately three months, or if it is a boy then Muḥammad Āmīn son of Muḥammad Akram age approximately seven years. Do not forget to write your complete address in capital letters. You can also email us this information at attar@dawateislami.net. Write your address legibly with a ballpoint pen. If all the names have the same address, you do not have to write the address for each one. Also, include the name of a person that will receive the mail. If you wish to get separate letters for each individual, include return postage paid envelopes, also. صَلُّوا عَلَى الْحَبِيْب صَلَّى اﷲُ تَعَالٰى عَلٰى مُحَمَّد تُوْبُوْ ااِلَى اﷲ اَسْتَغْفِرُاﷲ صَلُّوا عَلَى الْحَبِيْب صَلَّى اﷲُ تَعَالٰى عَلٰى مُحَمَّد

Bibliogarphy ‘Abdullah Aṣfahānī, A. B. Ḥilyat-ul-Awliyā. Beirut, Lebanon: Dār-ul-Kutub ‘Ilmiyyah. ‘Alī Mauṣilī, A. B. Musnad Abū Ya’lā. Beirut, Lebanon: Dār-ul-Kutub ‘Ilmiyyah. Aḥmad Ṭabarānī, S. B. Mu’jam Awsaṭ. Beirut, Lebanon: Dār-ul-Kutub ‘Ilmiyyah. Aḥmad Ṭabarānī, S. B. Mu’jam Kabīr. Beirut, Lebanon: Dār Ihyā-ut-Turāš-ul-‘Arabī. Anas, M. B. Muaṭā Imām Mālik. Beirut, Lebanon: Dār-ul-Ma’rifaĥ. Ash’aš, S. B. Sunan Abī Dāwūd. Beirut, Lebanon: Dār Ihyā-ut-Turāš-ul-‘Arabī. Attār Qadirī, M. I. Buray Khatmay Kay Asbab. Karachi: Maktaba-tul-Madinah. Attār Qadirī, M. I. Destruction of Backbitting. Karachi, Pakistan: Maktabat-ul-Madinah. Ghazālī, I. M. Ihyā-ul-‘Ulūm. Dār-uṣ-Ṣādir: Beirut. Hajjāj Nayshāpūrī, M. B. Saḥīḥ Muslim. Beirut, Lebanon: Dār Ibn Jazm. Hanmbal, A. B. Musnad Imām Aḥmad. Beirut, Lebanon: Dār-ul-Fikr. Ḥussain Baihaqī, A. B. Shu’bul Īmān. Beirut, Lebanon: Dār-ul-Kutub ‘Ilmiyyah. Isḥāq Bin Khuzaymā, M. B. Saḥīḥ ibn Khuzaymā. Beirut, Lebanon: Al-Maktab-ul-Islāmī. Ismā’iīl Bukhārī, M. B. Al Adāb al Mufrad. Multan, Pakistan: Madinah-tul-Awliya. Ismā’iīl Bukhārī, M. B. Saḥīḥ Bukhārī. Beirut, Lebanon: Dār-ul-Kutub ‘Ilmiyyah. Ismāīl Nabhānī, Y. B. Wasāil ul Wusūl 'ila Shama'il-ur-Rasūl. Lahore, Pakistan: Nūrī Kutub Khānā. Jareer Lakh’mi Shat’nuni, A.-H. B. Baḥjat-ul-Asrār. Khān, A. R. Fatāwā Raḍawiyyah (Jad īd). Lahore, Pakistan: Raḍa Foundation. Khān, A. R. Kanzul Īmān(Treasure of Faith)[Translation of Quran]. Karachi, Pakistan. Muḥammad Ghazālī, M. B. Mukāshifat-ul-Qulūb. Beirut, Lebanon: Dār-ul-Kutub ‘Ilmiyyah. Muttaqī Hindī, ‘.-u.-D. ‘. Kanz-ul-’Ummāl. Beirut, Lebanon: Dār-ul-Kutub ‘Ilmiyyah. Na’iīmī, A. Y. Nūr-ul-‘Irfān. Lahore, Pakistan: Ḍiā-ul-Qurān Publishers. Suyūṭī, J.-u.-D. Al-Jami’us-Ṣagīr. Beirut, Lebanon: Dār-ul-Kutub ‘Ilmiyyah. Tirmiżi, I. M. Jāmi’ Tirmiżi. Beirut: Dār-ul-Fikr.

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