Shaykh Ahmad Habbal al-Rifai Alayhi Rahma

Sayyidi Shaykh Ahmad ibn Muhammad Salih ibn ‘Abd al-Fattah al-Rifai’ al-Habbal Alayhi Rahma was born in 1905 (1323) and is one of the 40 Abdaal from Damascus.

He was a scholar known for his immense piety and devotion. He was the person who led The gatherings in praise of the Prophet Muhammad Sallallahu Alayhi Wasallam. In fact his contemporaries and other righteous scholars acknowledged his piety and status in front of Allah.

One of the leading scholars of Quran and Tajwid, Shaykh Muhyi al-Din al-Kurdi Alayhi Rahma (d. 2009) used to say that whenever something serious happened he sought Allah’s help Through the rank and position Shaykh Ahmad al-Habbal held.

Shaykh Makki al-Kittani Alayhi Rahma who was the leading authority in the Maliki madhhab and the Leader of the ‘Ulama League of Syria had referred to Shaykh Ahmad as one of the abdaal more than forty years ago.

Shaykh Zakariya Naqshbandi Alayhi Rahma in Madinah was another person who acknowledged Shaykh Ahmad’s piety and virtue.

He narrated from his father Shaykh Salih al-Habbal Alayhi Rahma (died in 1380) who in turn narrated from Shaykh Muhammad Sa’id ibn ‘Umar al-Habbal Alayhi Rahma 1908 (1326).

Shaykh Ahmad also narrated from Shaykh Sa’d Allah al-Hariri Alayhi Rahma 1964 (1384) and Shaykh Badr al-Din al-Hasani Alayhi Rahma 1935 (1354).

He heard a portion of al-Arba’in al-‘Ajluniyyah from Shaykh ‘Abd al-Qadir ibn Muhammad Salim al-Iskandarani 1943 Alayhi Rahma (1362). He is said to have been a close friend of Shaykh Yusuf al-Nabhani Alayhi Rahma. Shaykh Ahmad passed away on 27 January 2009 (1 Safar 1430).

Contrary to what some may think, Shaykh Ahmad Alayhi Rahma as not an illiterate person with a great affection for the Prophet Muhammad Sallallahu Alayhi Wasallam. He was a true zahid, one who truly knew Allah and a Sufi of the first category. He was granted permission in the Sufi order to guide people but instead he preferred to attach himself to the Prophet Muhammad Sallallahu Alayhi Wasallam until he is said to have reached a state where he saw the Prophet while awake.

The reports of many righteous persons who saw the Prophet with Shaykh Ahmad Alayhi Rahma on his side in their dreams is countless.

He progressed in his spiritual rank until when he was in his seventies he was considered As one of the abdal, then the qutb of Sham and then possibly one of the four awtad. He inherited this honour from the qutb before him who was Shaykh ‘Arif ‘Uthman Alayhi Rahma and prior to him this position as held by Shaykh Badr al-Din al-Hasani Alayhi Rahma.

Shaykh Ahmad Alayhi Rahma may be distinguished in this day and age from others due to his ‘ibada, Devotion, abstinence, love for the Prophet Muhammad, dhikr, humility and servitude of the people.

The question then is where did he acquire these characteristics from? What made The man?

In order to appreciate this illustrious personality we have to look at the factors which Contributed to his personality and his piety. This may be understood when we look at his Upbringing and his family.

His father, Shaykh Salih al-Habbal Alayhi Rahma (1294-1379=1877-1961)

He is the son of Shaykh Salih al-Habbal Alayhi Rahma who was a zahid and a devout scholar who Adhered to various acts of ‘ibada. He was particular on performing the Salat in congregation even during the Syrian Wars and is said to have performed Hajj thirty-forty times. He was very particular on what he consumed and therefore only ate from that which he had earned by his own hands.

Shaykh Salih Alayhi Rahma accompanied his uncle, Shaykh Sa’id al-Habbal Alayhi Rahma who was a senior Shafi’ scholar and a pivot of piety. There are many karamat (miracles) attributed to him about which people still speak of.

Shaykh Salih also accompanied Shaykh ‘Abd al-Razzaq al-Tarabulsi Alayhi Rahma (d.1339) who was a Shaykh of the Naqshbandi Sufi Order. Shaykh Ahmad met Shaykh ‘Abd al-Razzaq Alayhi Rahma Through his father’s company. Thus Shaykh Ahmad al-Habbal was also Naqshbandi in his Sufi Order but Rifa’ in his genealogy. His lineage links up to Shaykh Ahmad al-Rifai’ Alayhi Rahma

And then ultimately to the Prophet Muhammad. It is reported that Shaykh Salih Alayhi Rahma never Consumed food in a home other than his own and he adhered to the fasting on a Monday And a Thursday.

So Shaykh Ahmad Alayhi Rahma is a result of this pure environment. One filled with taqwa, dhikr,consumption of halal, jihad and mujahada. So Shaykh Ahmad Alayhi Rahma was successful because he accompanied those who were successful. In this way we observed that he too loved Performing Hajj and visiting the grave of the Prophet Muhammad Sallallahu Alayhi Wasallam. Shaykh Ahmad Alayhi Rahma’s first Hajj was with his father in 1909 (1330).

Shaykh Ahmad Alayhi Rahma was still only eleven years old and the journey was carried out on camels. The young boy on seeing the Ka’ba supplicated to Allah and asked Allah to grant him frequent visits to this blessed place.

Allah answered this supplication and Shaykh Ahmad Alayhi Rahma is said to have performed about 50 Hajj, the first his own obligation and the remainder on behalf of the Prophet Muhammad. Although the number visits that may have included ‘Umra total to about 80.

It has reported by reliable sources that Shaykh Ahmad Alayhi Rahma never missed the Fajr Salat in the Umawy Mosque for eighty years. In fact he arrived at the mosque one hour before Fajr to Complete his early morning litany (wird). This was known as wird al-sahr and one of the Most famous dhikr circles of this nature was that of the Bakriyya Order. Shaykh Sa’id al- Habbal Alayhi Rahma led these sessions and he was followed by Shaykh Rashid al-Jundali Alayhi Rahma (d.1355).

Shaykh Rashid Alayhi Rahma was succeeded by Shaykh Muhammad al-‘Alawi Alayhi Rahma who was succeeded by Shaykh Ahmad Alayhi Rahma. Many other illustrious scholars were connected to these dhikr sessions and they included Shaykh Ahmad al-Sawi Alayhi Rahma and Shaykh Ahmad al-Dardayr Alayhi Rahma.

Shaykh Rashid al-Jundali Alayhi Rahma was a pious and devout scholar who had studied under the Scholars of the Khatib family. One of his colleagues as a student was Shaykh ‘Abd al- Qadir al-Qassab Alayhi Rahma about whom Shaykh Amin Suwayd Alayhi Rahma said that he carried the banner of wilaya in Damascus for sixty years. Shaykh Ahmad accompanied Shaykh Rashid Alayhi Rahma and benefited from him. Shaykh Ahmad al-Harun Alayhi Rahma was also one of his students and Shaykh Muhammad Salih al-Khatib Alayhi Rahma is one of those who received Ijaza from him.

Shaykh Salih al-Habbal Alayhi Rahma engaged himself in the recitation of the Quran and this is Something his son had inherited from him. He read the Quran under renown scholars who included Shaykh Muhammad Salim al-Halwani Alayhi Rahma and Shaykh Yahya al-Makkawi Alayhi Rahma. He adhered to the practice of five juz daily till the time prior to his illness when he devoted Himself completely to the Quran completing it once daily.

Shaykh Salih Alayhi Rahma had acquired these noble qualities from his illustrious family. His father was a righteous scholar and his paternal uncle was Shaykh Sa’id al-Habbal Alayhi Rahma who was the leading Shafi’ scholar in the Umayyad Mosque until his death in (1326). Shaykh Sa’id Alayhi Rahma was an authority in Tasawwuf and in the narration of Hadith. He narrated from Shaykh

‘Abd al-Rahman ibn Muhammad al-Kuzbari Alayhi Rahma (d. 1262) from whom he received Ijaza and he thus possessed a very high chain of transmission. Shaykh ‘Abd al-Hay al-Kittani Alayhi Rahma visited two of his senior students in (1325) and received Ijaza from them with the chain of transmission through Shaykh al-Kuzbari. The last person to narrate from Shaykh al-Kuzbari Alayhi Rahma with a genuine and specific Ijaza is Shaykh Abu al-Yusr ‘Abidiin Alayhi Rahma.

Shaykh Badr al-Din al-Hasani Alayhi Rahma (1267-1354=1851-1935)

Shaykh Ahmad was honoured to have been connected to the illustrious Hasani family Through suckling there. The Rifai’, al-‘Ani and Hasani families shared close ties. More so Since Shaykh Badr al-Din’s wife, Ruqayya, the daughter of Shaykh Muhyi al-Din al-‘Ani Alayhi Rahma Breast fed Shaykh Ahmad thus making Shaykh Badr al-Din his spiritual and foster father.

In fact Shaykh Sa’id al-Habbal Alayhi Rahma was a student of Shaykh Muhyi al-Din al-‘Ani. The ‘Ani Alayhi Rahma and Rifa’ Habbal families are related through the illustrious qutb Shaykh Ahmad al-Rifai’ Alayhi Rahma.

This afforded Shaykh Ahmad Alayhi Rahma the chance to derive maximum benefit from this Noble and pure household. As a young boy he frequented the house before Fajr and was Therefore influenced by the ways and habits of Shaykh Badr al-Din Alayhi Rahma. He remained closely attached to and in the company of Shaykh Badr al-Din Alayhi Rahma until he took ill and was taken to his son, Shaykh Taj al-Din’s home. Shaykh Ahmad Alayhi Rahma was among the few who were present at the time of Shaykh Badr al-Din’s demise. In fact, when Shaykh Badr al-Din Alayhi Rahma breathed his last, Shaykh Ahmad kissed his forehead and his feet. The time spent with Shaykh Badr al-Din Alayhi Rahma left an indelible impact on his life. He continued to remain devoted to the family and served Shaykh Badr al-Din’s children.

Through his attachment to Shaykh Badr al-Din Alayhi Rahma he was able to relate various anecdotes And useful aspects on the life of Shaykh Badr al-Din Alayhi Rahma. Amongst the incidents he related Was that one year, on the second day after ‘Iid, Shaykh ‘Abd al-Karim al-Rifai’ Alayhi Rahma Visited Him and he were asked about the reason for his absence from the lesson? Shaykh ‘Abd al-Karim Alayhi Rahma said that everyone was busy celebrating ‘Iid. Shaykh Badr al-Din Alayhi Rahma replied and said that he has no ‘Iid other than ‘ilm (sacred knowledge).

If we were to ignore Shaykh Badr’s level of knowledge and his mastery in various Islamic sciences and instead focus on his spirituality, his abstinence and his love for the Prophet Muhammad Sallallahu Alayhi Wasallam, we will realize how difficult it is to find an individual with all these Noble qualities. If we were for a moment to look at his piety and righteousness we will Observe immense love and veneration for the Prophet Muhammad and a person who Loved the recitation of the Quran. We will find various qualities which could each Produce true ‘men’. Many of the ‘Ulama regarded Shaykh Badr al-Din Alayhi Rahma as one of the Abdal and they attributed this to his love for sending salutations on the Prophet Muhammad Sallallahu Alayhi Wasallam. He was a man of few words. If the need arose for him to speak then it was to answer someone’s question and to do this he referred the questioner to the specific book wherein the answer could be found.

Shaykh Sharif al-Yaqoubi Alayhi Rahma (1282-1362=1865-1943)

The other person who influenced Shaykh Ahmad was Shaykh Sharif al-Yaqoubi Alayhi Rahma. It is Sufficient proof of his position and status to mention that the three largest funeral Processions in recent times were for Shaykh Badr al-Din Alayhi Rahma, Shaykh Sharif al-Yaqoubi Alayhi Rahma and Shaykh ‘Ali al-Diqr Alayhi Rahma. Shaykh Ahmad accompanied and served Shaykh Sharif Alayhi Rahma for about twelve years.

Shaykh Ahmad had accompanied him until shortly before his death. In fact Shaykh Ahmad Alayhi Rahma used to say that his eyes had not seen anyone like Shaykh Sharif Alayhi Rahma. Shaykh Sharif Alayhi Rahma was a person who resembled the illustrious tabi’in in his ways and his Character and his love for the Prophet Muhammad Sallallahu Alayhi Wasallam. Shaykh Taj al-Din al-Hasani Alayhi Rahma said that one who saw Shaykh Sharif Alayhi Rahma will enter Jannah.

He was very particular on following the Sunna and is said to have never missed the Opening takbir at the time of Salat. The obligatory Salat was always performed in Congregation and he never abandoned or neglected his daily litany. He was neat and Elegantly dressed. His face was illuminated and he as awe inspiring. His character was Like that of the Prophet Muhammad Sallallahu Alayhi Wasallam . Shaykh Ahmad acquired this attachment for the Prophet Muhammad Sallallahu Alayhi Wasallam from Shaykh Sharif Alayhi Rahma. When he spoke of the Prophet Sallallahu Alayhi Wasallam he only referred to him by prefixing the word (sayyid) and he never refused anyone who asked him for some need in the name of the Prophet Muhammad Sallallahu Alayhi Wasallam.

He was a reputable scholar and an authority in Tasawwuf. He was known for his active Participation in jihad. Many prominent scholars had benefited from him. Some of them Are:

• Shaykh ‘Abd al-Rahman al-Khatib Alayhi Rahma (1307-1367)

• Shaykh Muhammad Bashir al-Khatib Alayhi Rahma (1328-1382)

• Shaykh ‘Arif ‘Uthman Alayhi Rahma

• Shaykh Muhammad Salim al-Bahrawi Alayhi Rahma

• Shaykh Murad Siwar Alayhi Rahma

• Shaykh ‘Ali al-Diqr Alayhi Rahma

• Shaykh Ahmad al-Mu’damani Alayhi Rahma

• Shaykh Saeed al-Burhani Alayhi Rahma

• Shaykh Muhammad Taysir al-Kaywan Alayhi Rahma (1323-1383)

• Shaykh Ahmad ibn Muhammad ibn Yallas Alayhi Rahma

• Shaykh Makki al-Kittani Alayhi Rahma

• Shaykh Salah al-Za’im Alayhi Rahma

• Shaykh Salih al-Farfur Alayhi Rahma

• Shaykh Hasan Habannaka al-Maydani Alayhi Rahma

• Shaykh Sa’id al-Ahmar Alayhi Rahma

• Shaykh Ibrahim al-Sabbagh Alayhi Rahma

• His brother, Shaykh Ismail al-Yaqoubi Alayhi Rahma

• His nephew, Shaykh Ibrahim al-Yaqoubi Alayhi Rahma

Shaykh Ahmad Alayhi Rahma accompanied Shaykh Sharif Alayhi Rahma in the mosque, at his home and during his dhikr sessions. Shaykh Sharif Alayhi Rahma was the successor of Shaykh Muhammad al-Mubarak Alayhi Rahma (d.1330) and thus continued these sessions according to the Shadhli Order. He even accompanied him on Hajj and on his visit to Beirut. It was Shaykh Sharif Alayhi Rahma who had introduced him to Shaykh Yusuf al-Nabhani Alayhi Rahma. Shaykh Ahmad served Shaykh Sharif Alayhi Rahma on the journey to perform Hajj and numerous karamat have been recorded that have been verified and documented in the book titled; al-Rihla ila al-Madina by Shaykh Mahmud Yasin.

Shaykh Ahmad Alayhi Rahma remained faithful to his Shaykh and to his family and to this extent he Even behaved like a student in front of Shaykh Ibrahim al-Yaqoubi Alayhi Rahma who as younger than him.

An example of his faithfulness to his shuyukh was that ever since Shaykh Yusuf al- Nabhani Alayhi Rahma passed away he used to complete the entire Quran in the month of Ramadan after which meals were served to the people. The reward of this was transferred to Shaykh Yusuf Alayhi Rahma.

Shaykh ‘Arif ‘Uthman Alayhi Rahma (1289-1385=1872-1965)

Shaykh ‘Arif Alayhi Rahma was the next person who influenced Shaykh Ahmad. Shaykh ‘Arif Alayhi Rahma was a person who had dedicated his life to the Prophet Muhammad Sallallahu Alayhi Wasallam. In addition he as fortunate to have studied under:

• Shaykh Yusuf al-Nabhani Alayhi Rahma. He made a vow that all his books be used to promote The illustrious sira of the Prophet Muhammad Sallallahu Alayhi Wasallam and to encourage them to love him.

• Shaykh Muhammad ibn Jafar al-Kittani Alayhi Rahma. He revived the love for the Prophet Muhammad Sallallahu Alayhi Wasallam in the land of Sham. When the Prophet’s name was mentioned he trembled and the reverence for the Prophet as clearly visible on his face.

Shaykh Salim al-Hamami mentioned that whenever Shaykh ‘Arif Alayhi Rahma’s watch stopped Functioning he merely offered greetings and salutations on the Prophet Muhammad Sallallahu Alayhi Wasallam and the watch worked.

Shaykh ‘Arif Alayhi Rahma is the person who initiated gatherings and sessions dedicated to offering Salutations on the Prophet Sallallahu Alayhi Wasallam  every Monday. They used to recite 100 000 salutations on the Prophet Sallallahu Alayhi Wasallam  after which they recited the ode (qasida) of Shaykh Yusuf al-Nabhani Alayhi Rahma and the Ode known as al-Muhammadiyya by Imam al-Busayri Alayhi Rahma. The reward was transferred to the Prophet Muhammad Sallallahu Alayhi Wasallam. Thereafter they recited the story of the mawlid (blessed birth of the Prophet Muhammad Sallallahu Alayhi Wasallam ). Thereafter they all stood while repeating the great name (Allah, Allah) according to the Shadhli etiquette.

Some of the very righteous and devout scholars used to attend these gatherings. Among them were; Shaykh Muhammad al-Hashimi Alayhi Rahma , Shaykh Saeed al-Burhani Alayhi Rahma , Shaykh Yahya al-Sabbagh Alayhi Rahma, Shaykh ‘Abd al-Wahhab al-Salahi Alayhi Rahma and Shaykh Muhammad Wafa al-Qassab Alayhi Rahma.

Shaykh ‘Arif Alayhi Rahma  was succeeded by Shaykh Saeed al-Burhani  Alayhi Rahma who in turn requested that none other but Shaykh Ahmad al-Habbal  Alayhi Rahma succeed him.

Shaykh ‘Arif Uthman Alayhi Rahma also performed Hajj about thirty times. Shaykh Ahmad adhered to the teachings of his shuyukh and followed the Sunna of the Prophet Muhammad in all aspects. He inherited this love, affection and attachment to the Prophet Muhammad Sallallahu Alayhi Wasallam from his shuyukh whom he always spoke about and many times tears were seen rolling down his cheeks as he remembered them or even their families.

The ‘Ulama mention that the Moroccans attain high levels of spirituality (wilaya) by Exerting themselves in devotion (mujahada) while the scholars in the east attain this Level through serving their shuyukh (khidma). Shaykh Sharif Alayhi Rahma had two such persons; Shaykh Ahmad Alayhi Rahma served him in his household chores and Shaykh Sa’id al-Ahmar Alayhi Rahma served him in his business. Both of them were eventually regarded as Awliya Allah.

Shaykh Ahmad Alayhi Rahma was kind and compassionate to the poor and weak and he accepted their invitations. So we can safely say that the persons who had the greatest and most profound influence on him were; his father, Shaykh Salih  Alayhi Rahma  (1961); then the fact that he accompanied the illustrious and devout muhaddith, Shaykh Badr al-Din al-Hasani Alayhi Rahma , the saintly scholar, Shaykh Sharif al-Yaqoubi Alayhi Rahma  and Shaykh Sharif ‘Uthman Alayhi Rahma.

Shaykh Ahmad Alayhi Rahma was a true Prophetic heir in his attachment to the Prophet Muhammad Sallallahu Alayhi Wasallam. This is in addition to the fact that his genealogy linked him to Shaykh Ahmad al-Rifai’ Alayhi Rahma and ultimately to the Prophet Muhammad. This is supported by the various dreams seen about him herein people were informed that he was the Prophet’s representative in the land of Sham.

One of the reasons for having attained this position was because he accompanied people who had reached this level. He continued revering and honouring his Shaykh’s throughout his life. This is an explanation of what the Sufi’s say: “None will succeed except through the company of those who have succeeded.” Another important aspect is that he did not align himself to one particular group. Therefore the people of Syria all were part of his group and this was apparent in the thousands that emerged for his funeral.

AlaHadrat Imam Ahmad Rida al-Qadiri RA

The Great Imaam and Mujaddid, AlaHadrat Imam Ahmad Rida al-Qadiri (Radi Allahu Ta’ala Anhu) was only 4 years old when he completed the recitation of the Holy Qur'an. Due to the extraordinary intelligence bestowed upon him by Almighty ALLAH, AlaHadrat Radi Allahu Ta’ala Anhu completed his Islamic Education at the very young age of 13 years, 10 months and 5 days.

The Illustrious Teachers of Imaam Ahmad Rida

AlaHadrat (Radi Allahu Anhu) gained his basic knowledge at home. He later continued his studies under the guidance of certain noted teachers. He studied under his father, Hadrat Allama Mawlana Naqi Ali Khan (Radi Allahu Ta'ala Anhu). He completed his primary education by Janab Mirza Ghulam Qadir Baig, by whom he studied the book, "Mizaan-e-Munsha'ab." AlaHadrat (Radi Allahu Ta'ala Anhu) also studied under the guidance of the following luminous personalities:

1. Hadrat Mawlana Abdul Ali Rampuri (Radi Allahu Anhu)
2. Shaykh al-Kabeer, Hadrat Allama Syed Shah Abul Hussain Ahmad Noori (Radi Allahu Anhu)
3. Shaykh al-Tariqah, Hadrat Allama Shah Ale Rasool Mahrahrwi (Radi Allahu Anhu)
4. Shaykh Ahmad bin Zain Dahlaan al-Makki (Radi Allahu Anhu)
5. Shaykh Abdur Rahman Makki (Radi Allahu Anhu), and
6. Shaykh Hussain bin Saleh Makki (Radi Allahu Anhu)

AlaHadrat and the Ulama of Haramain

When AlaHadrat went to perform his first HAJJ and Zyarah on the 26th of Shawwal 1295 A.H. (1876). He was only 20 years old at that time. One day, after completing his Hajj, he went to perform his Maghrib Salaah before the Maqaam-e-Ibrahim (Alaihis Salam). Having completed his Salaah, the Imam of the Shafi'ee order of Makkatul Mukarramah, Allama Hussain bin Saleh Kamaal (Radi Allahu Ta'ala Anhu), approached him. He clutched AlaHadrat (Radi Allahu Ta'ala Anhu) by his hand and led him to his house. The great Imam then placed his hand on the blessed forehead of AlaHadrat (Radi Allahu Ta'ala Anhu) and said:

"Verily, I am observing the Noor of Almighty Allah on this forehead."

Without hesitation, he blessed AlaHadrat (Radi Allahu Anhu) with the Sanad (Certificate) of Sihah Sitta (Six Compilers of Hadith: Bukhari, Muslim, Ibn Majah, Abu Dawood, Tirmizi and Nisa'i). He also began addressing AlaHadrat (Radi Allahu Anhu) by the title of "Dia al-Din" or "The Light or Splendour of Deen." The speciality of this Sanad is that it has only Eleven (11) levels to Imam Bukhari.

AlaHadrat (Radi Allahu Anhu) was also blessed with the Asnaad (Certificates) of Hadees o Fiqah, Usool o Tafseer and etc. from the Mufti of the Hanafi order in Makkatul Mukarramah, Sayyiduna Allama Abdur Rahmaan Siraaj Hanafi and Mufti of the Shafi'ee order in Makkatul Mukarramah, Mufti Shaykh Sayyad Ahmad Dahlaan Shafi'ee (Radi Allahu Anhuma).

When he went for his Second Hajj in 1323/1905, he stayed for three months in the Holy Land and constantly searched for anyone who had higher-ranking Sanad of Hadith then His Sanad of Hadith. He wanted to take it from him and elevate His existing Sanad of Hadith. But Alhamdulillah! His Sanad was the highest and everyone took Sanads from him. Shaykh Abd al-Rahmaan Dah’laan, the youngest son of Shaykh Ahmed Dah’laan and his elder brother, Shaykh Asad Dah’laan (Qaadi of Makkah at that time) both took Sanad of Hadith from him too. And Shaikh Saaleh Kamal, the most Knowledgable Scholar of Makkah at that time, though he was a senior Aalim, but he insisted in taking Sanad-e-Hadith and other Ijazah from AlaHadrat. AlaHadrat tried to evade this for a few days in respect but it was in vain. Shaikh Saaleh Kamal constantly insisted and forced AlaHadrat to issue them to him.

The Ulama of Arab who praised Imam Ahmad Rida

Following is the list of some of the Giants and Celebrated ‘Ulama and Imams of the Arab World who highly praised Imam Ahmad Rida and acknowledged his books and teaching as strictly in accordance to the Shariah and the tenants of the Ahlus-Sunnah wa Jama‘ah:

1. Shaykh Muhammad Sa’eed bin Muhammad Salam Ba Busail
2. Shaykh Ahmad bin Abdullah Abu al Khair Mirdad
3. Shaykh Muhammad Saleh bin Sadiq Kamal
4. Shaykh ‘Ali bin Sadiq Kamal
5. Maulana Shah Muhammad Abdul Haq Alahabadi Muhajar Makki
6. Shaykh Sayyid Muhammad Marzooqi Abu-Hussain bin Abdur Rehman Hussaini
7. Shaykh Umer bin abuBakr ba Junaid
8. Shaykh Muhammad ‘Abid bin Husain Maliki
9. Shaykh Muhammad ‘Ali bin Hussain Maliki
10. Shaykh Muhammad Jamal bin Muhammad Amir bin Hussain Maliki
11. Shaykh As’ad bin Ahmad Dahlaan
12. Shaykh Abdur Rehman bin Ahmad Dahlaan
13. Maulana Ahmad bin Muhammad Ziaudin Bengali Qadri Chishti
14. Shaykh Muhammad bin Yusaf Khiat
15. Shaykh Muhammad Saleh bin Muhammad ba Fazl
16. Shaykh Abdulkarim bin Hamza Daghastani Hashmi Naji
17. Shaykh Muhammad Sa’id bin Muhammad Yamani
18. Shaykh Muhammad Hamid bin Ahmad bin ‘Auz Jadawi
19. Shaykh Uthman bin Abdus Salam Daghastani
20. Shaykh Sayyid Muhammad Sa’eed bin Muhammad Maghrabi
21. Shaykh Muhammad bin Ahmad Umeri Wasti
22. Shaykh Sayyid Abbas bin Muhammad Ridwan
23. Shaykh Umer bin Hamdan Mahrasi
24. Shaykh Sayyid Ahmad bin Isma‘il Barzanji
25. Shaykh Abdul Qadir Taufiq Shalabi
26. Shaykh Sayyid Isma‘il bin Khalil
27. Shaykh Muhammad Yusuf Afghani
28. Shaykh Muhammad Tajuddin bin Mustafa Ilyas
29. Shaykh Sayyid Ahmad al Jazairi
30. Shaykh Khalil bin Ibrahim Kharbuti
31. Shaykh Sayyid Muhammad bin Muhammad Habib Didawi
32. Shaykh Muhammad bin Muhammad Sosi Khiari
33. Shaykh Muhammad Uzayr Wazir [Alaihim ar-raHma wa ar-Ridwan]

Branches of Knowledge

Imam Ahmad Rida studied under various teachers but with personal study, he perfected himself in more than 54 different disciplines of knowledge. The following 21 branches of Knowledge he learnt from his father:-

1. Ilm-al-Quran (Knowledge of the Quran)
2. Ilm-al-Hadith (Knowledge of Traditions)
3. Usul-e-Hadith (Principle of Traditions)
4. Fiqh-e-Hanafi (Hanfi Jurisprudence)
5. Kutub-e-Fiqh Jumla (All Books of Jurisprudence)
6. Usul-e-Fiqh (Principle of Jurisprudence)
7. Jadl-e-Muhazab.
8. Ilm-e-Tafseer (Knowledge of Exegesis of the Holy Quran)
9. Ilm-al Kalam (Scholastic theology)
10. Ilm-e-Nahav (Syntax)
11. Ilm-e-Sarf (Grammar, Accidence and Etymology)
12. Ilm-e-Maani (Elocution)
13. Ilm-e-Badi (Style)
14. Ilm-e-Bayan (Rhetoric)
15. Ilm-e-Mantique (Logic)
16. Ilm-e-Munazara (Dialectic)
17. Ilm-e-Takseer (Carrying figures)
18. Ilm-e-Falsafa (Philosophy)
19. Ilm-e-Hay’at (Astronomy)
20. Ilm-e-Hisab (Arithmetic)
21. Ilm-e-Hindasa (Geometry)

Following are the 10 disciplines of knowledge, which AlaHadrat haven't studied under any teacher but he had the Ijazat in these from discerning Ulama and He use to give Ijaza in these disciplines too.

22. Qirat (Recitation of the Quran)
23. Tajwid (Knowledge of Right pronunciation of the Quran.
24. Tasauwuf (Mysticism)
25. Suluk (Knowledge of manner in mystic)
26. Akhlaque (Ethics)
27. Asma-ul-Rajaal (Encyclopaedia of Narrators of Traditions)
28. Siyar (Biography)
29. Tawarikh (Chronology)
30. Loghat (Lexicon)
31. Adab-Ma-Jumla Funoon (Literature with all Arts)

Following are the 14 disciplines of Knowledge that Imam Ahmad Rida haven't learnt by any teachers:-

32. Arsamatiqi (Arithmetic)
33. Jabr-o-Muqabilah (Algebra)
34. Ilm-e-Tauqeet (Timings)
35. Logharsimat (Logarithms)
36. Hisab-e-Satini
37. Manazir-o-Maraya (sense & sight)
38. Ilm-ul-Ukur (spheres)
39. Zijaat (Astronomical tables)
40. Muthallath Kurvi (Spherical Trigonometry)
41. Muthallath Musattah (Plane Trigonometry)
42. Haiyate Jadeedah (Modern Astronomy)
43. Jafr (Numerology & Literology)
44. Murabba'at (Quadrangular)
45. Za'icha (Horoscopes)

Following are the 10 branches of learning that he has received by the Heavenly Blessing inspired directly into his heart:

46. Nazm-e-Arabi (Arabic Poetry)
47. Nazm-e-Farsi (Persian Poetry)
48. Nazm-e-Hindi (Hindi Poetry)
49. Nathr-e-Urdu (Urdu Prose)
50. Nathre-Farsi (Persian Prose)
51. Nathre Arabi (Arabic Prose)
52. Khat-e-Naskh (Arabic Calligraphy)
53. Khat-e-Nastalique (Persian Calligraphy)
54. Tilawat ma'a Tajwid (Recitation of the Holy Quran with right pronunciation)
55. Ilm-e-Meeras (Knowledge of Inheritance)

Note:- Sayyidi AlaHadrat learnt Ilm-e-Takseer and Ilm-e-Jafr from Hadrat Abul Hussain Ahmed-e-Noori too but it was just to an extant not in depth as such.

The branches of knowledge of Imam Ahmad Rida, are more than 60. Here they are arranged according to the syllabus of Jamias & Universities written as under :-

1. Jurisprudence
2. Principle of Jurisprudence.
3. Lexicon of jurisprudence
4. Hadith
5. Principle of Hadith
7. Encyclopaedia of Hadith
7. Critical examination of Hadith.
8. Exegesis
9. Principle of Exegesis.
10. Scholastic theology
11. Islameology
12. Recitation of the Quran with right pronunciation.
13. Knowledge of the Quran & art of its translation
14. Dialectic.
15. Syntax & Etymology
16. Rhetoric and style & elocution
17. Linguistic and lexicon
18. Phonetic
19. Urdu prose
20. Arabic Prose
21. Persian Prose
22. Arabic poetry
23. Persian Poetry
24. Urdu poetry
25. Hindi poetry.
26. Explanation, criticism & appreciation
27. Prosody
28. Mysticism
29. Metaphysics
30. Incantation & Invocation
31. Jafr (Literology & Numerology)
32. Carrying the figures (Takseer)
33. Ethics
34. Logic
35. Philosophy
36. Psychology
37. Chronology & Biography
38. Sociology
39. Economics
40. Education
41. Political Science
42. Commerce
43. Banking
44. Arithmetic & Computation
45. Algebra (Factorization, equation of any degree, exponential series, Binomial theorem, set theory, Topology, Tensorial Algebra)
46. Plane Trigonometry Euclidean logarithms
47. Spherical Trigonometry.
48. Euclidean Geometry
49. Coordinate Geometry
50. Timings
51. Horoscopes
52. Astronomy & Astronomical Tables
53. Hisab e Satini
54. Statistics
55. Dynamics
56. Statics
57. Hydro Dynamics
58. Hydrostatics
59. Zoology
60. Botany
61. Geology
62. Geography
63. Horticultise
64. Unani (Greek) Medicine
65. Physiology
66. Inorganic Chemistry
67. Organic Chemistry
68. Physical Chemistry
69. Bio Chemistry etc.

Is Al-Khidr (alaihi salam) part of the Naqshbandi Golden Chain? By Sayyid Ahmed Amiruddin

This post is aimed at making a reply to the question if Al-Khidr (alaihi salam) is part of the Naqshbandi Golden Chain ,replied by Sayyid Ahmed Amiruddin, trained and authorized as a Murshid by the world's foremost leading Grand Master Sufi Shaykh Nazim al-Qubrusi.

Question: It is generally agreed upon by the Sufi community, and the majority of Muslims that al-Khidr (alaihi salam) was a Prophet.  With that established, in reality, he cannot be an initiate or successor to a non-Prophet, as is proposed in your account of the Naqshbandi Golden Chain. This (the statement that al-Khidr (alaihi salam) was the successor of Khwaja Yusuf Hamdani) directly contradicts the Sunni doctrine of Prophets being superior to Saints, even if former.  In fact, according to the vast majority of Sunni fuqaha, it is Kufr to say a Prophet is a student of a non-Prophet in faith.   Additionally, it is an established historical fact, in any Silsilah of the Sufis, each GrandShaykh succeeds the previous GrandShaykh, and assumes this office only after the passing of his predecessor.   Why then does the Naqshbandi Golden Chain contain the name of an established Prophet as a successor to a non-Prophet.  Also, since this Prophet, al-Khidr (alaihi salam) is still alive, (as documented in various texts of Ahlus Sunnah, like al-Jazari in his al-Hisn-ul-Haseen) does this not prove that in fact, there actually cannot be any living GrandShaykh of the Naqshbandi Tariqat since the era of Khwaja Yusuf Hamdani, since his major successor in the Golden Chain, al-Khidr (as) is still alive? 

Answer (By Sayyid Ahmed Amiruddin):  Historically, the venerable Khwaja Yusuf Hamdani (qad) actually had four popular deputies who were both trained and initiated by him personally during his life.  None of these deputies included al-Khidr (alaihi salam).  These deputies were Khwaja ‘Abdu’llah Barqi, Khwaja Hasan Andaqi, Khwaja Ahmad Yasawi and Khwaja ‘Abd al-Khaliq al-Ghujdawani (may Allah the Exalted sanctify their innermost beings).  However, as you observed, in the Naqshbandi Golden Chain, al-Khidr (alaihi salam)’s name comes immediately after that of Khwaja Yusuf Hamadani, and before Khwaja ‘Abd al-Khaliq al-Ghujdawani.  The reason for this is the Muhammadan (S) secret of the Order carried by the Masters of Wisdom was conveyed upon the death of Khwaja Yusuf Hamdani, by Divine Intervention, through, not to,  al-Khidr (alaihi salam), a former Prophet, from Khwaja Yusuf Hamdani (qad) to Shaykh ‘Abd al-Qadir al-Jilani (rad), who succeeded him as Ghawth, and became Ghawth al-Adham.

The reason al-Khidr (alaihi salam)’s name is in the Chain is actually in honor of Shaykh ‘Abd al-Qadir al-Jilani, whom Khwaja Yusuf Hamdani predicted would succeed him as Ghawth, and who would declare, “my foot is on the necks of all Saints”.  This declaration included the successor of Khwaja Yusuf Hamdani; Khwaja ‘Abd al-Khaliq al-Ghujdawani, who lived during the era of Ghawth al-Adham. Therefore, al-Khidr (alaihi salam) is in our Golden Chain because he took the sanctified secret transmitted down from Sultan ul-Arifin Bayazid al-Bistami (qad), and as a perfect and innocent (ma’sum) Master, and conveyed it in full to Shaykh ‘Abd al-Qadir al-Jilani, and transported him into Baghdad literally.  Ghawth al-Adham‘s regular meetings with al-Khidr (alaihi salam), after meeting Khwaja Yusuf Hamdani are well documented.  This is why, for real Naqshbandi’s, nisbat to Ghawth al-Adham is mandatory, as documented by the likes of Imam Ahmad Sirhindi (qad), among our elders, and practiced by Mawlana Shaykh Nazim, who carries the Qadiri nisbat as well as the Naqshbandi nisbat.

In fact, it is because of the inter-dependency of these illuminated nisbats on one another, I believe those Naqshbandi’s guilty of not having nisbat to Shaykh ‘Abd al-Qadir al-Jilani are not really Naqshbandi until they obtain it, and those who claim the Qadiri nisbat without a Naqshbandi nisbat are not really Qadiri until they obtain a Naqshbandi nisbat.  It may also be of benefit here to point out that according the book “Makhzanal-Qadiriyya”, the venerable Ghawth al-Adham was bestowed the Khirqa (Cloak) of Imam al-Hasan al-Askari (alaihi salam) handed down from Junayd al-Baghdadi, and as such, remains Ghawth al-Adham until the emergence of the Mahdi.  According to legend, this same Khirqa is perserved safely at the shrine of Shaykh ‘Abd al-Qadir al-Jilani in Baghdad, Iraq to this very day.

Refuting Claim online that Shaykh Hisham came to take dhikr from Gohar Shahi

This post is aimed at completely refuting the claim online by Wahabbi minded Groups and fake Sunni Ahale Sunnath Wal Jamath Groups like CIFIA (Correct Islamic Faith International Association), Hyderabad  about Shaykh  Hisham Kabbani taking dhikr from Gohar Shahi, claiming to be the Imam Mahdi (AS) which is a blatant and a baseless lie attributed to a a world-renowned author and Sufi scholar of the  Naqshbandi Tarriqqa.

E-Shaykh.com totally refutes this claim as follows:

"Wa `alaykum salam wa rahmatullahi wa barakatuh, wa ‘s-salamu `ala man ‘ttabi`a ‘l-huda

laa hawla wa laa quwatta illa billahi ‘l-`Aliyyi ‘l-`Azheem
There is no might and now power except with Allah they Exalted the Magnificent.

Whoever claimed that Shaykh Hisham came to take dhikr from Gohar Shahi, in fact lied. Gohar Shahi requested to visit Mawlana Shaykh Hisham Kabbani at his home in California. Shaykh Hisham did not know this person, and in the tradition of Muslim hospitality, invited him into his home and showed him the respect due to someone who was outwardly a pious scholar and tariqah shaykh. Later false and nonsensical claims that Shaykh Hisham took baya` or took awrad from him are invalid, rather Shaykh Hisham’s impeccable adab is, like Mawlana Shaykh Nazim, to accept wa`zh and even reprimand from anyone, to recite dhikr with anyone and to act like a common person.

As for claims to be Mahdi, if Gohar Shahi had said so to Shaykh Hisham, he would have refuted him there and then. Instead he posed as a Qadiri shaykh. Since Mahdi’s appearance, birth and lineage are well known from many authentic hadith, it is clear that this man is not Mahdi and should withdraw his false claims.

I bear witness to the utter falsehood of these claims as I was present at this meeting."

~ Taher Siddiqui

(Reviewed and Approved by Shaykh Hisham Kabbani)

Source: http://eshaykh.com/doctrine/about-gohar-shahi/

Another point noteworthy of mention is that Sheikh Nazim (QS) or any of his Khalifas  have never declared that Mahdi (Alaihis salam) has arrived, while Gohar Shahi claimed himself to be Mahdi and met with a mysterious death later!

Therefore, please be aware and wary of Pseudo-Sunni Ahale Sunnath Wal Jamath Groups like CIFIA (Correct Islamic Faith International Association), Hyderabad and Wahabbi minded Groups injecting poison into the minds of innocent Ahale Sunnath Wal Jamath (ASWJ) Muslims and Sufi Tarriqa Students globally and creating Fitna (Division) amongst the Ahale Sunnath Wal Jamath (ASWJ) Muslims!

Paul Salahuddin Armstrong (Sheikh Salahuddin Abu Sophia)

Paul Salahuddin Armstrong (Sheikh Salahuddin Abu Sophia) is a director, scholar and broadcaster. After officially embracing Islam on 1 March 2000, Paul continued to study religion and spirituality for the past 13 years, both sitting with scholars such as Sheikh Sufi Muhammad Abdullah Khan, Sheikh Hamza Yusuf Hanson, Sheikh Daoud Rosser-Owen, Imam Zaid Shakir, Sheikh Muhammad Amin-Evans, Sheikh Abu Muntasir (Manwar Ali), Sheikh Abdul-Hakim Murad, Imam Abdassamad Clarke, Sheikh Abdur-Raheem Green, Sheikh Tahir-ul-Qadri and Sheikh Hisham Kabbani, as well as studying the works of Imam Malik, Imam Ali, Imam Bukhari, Imam Muslim, Imam Zayn Al Abidin, Imam Ghazali and the writings of more contemporary scholars, such as the ones mentioned previously, and in addition works by Sheikh Nazim Adil al-Haqqani, Sheikha Hajjah Amina Adil, Sheikha Aisha Bewley, Sheikh Abu Ameenah Bilal Philips among others.

Aside from his current positions as Co-Director of The Association of British Muslims, Director of Khilafah Online Ltd, and Director of Heruset Ltd, Paul has worked with and been a trustee of Wolverhampton Inter-Faith & Regeneration Network, is a trustee of BME United Ltd and the founder of Wulfruna Sufi Association.

Sheikh Ahmed Hoosen Deedat

Sheikh Ahmed Hoosen Deedat was Born on the 01 July 1918 in the Surat district of India in 1918. His father emigrated to South Africa in 1927 with him. Ahmed Deedat was a very bright student and excelled in school. Lack of finance interrupted his schooling and at an early age of 16 he took on the first of many jobs in retailing and short assistant.

After reading a book called Izharul Haq – The Truth revealed, a book about a debate with Christian Missionaries in the then British India, Sheikh Deedat was spurred on in the direction of Dawah – Islamic Missionary Activity to halt the tide of the then Christian onslaught against Islam.

Over the next four decades, he immersed himself into a host of activities. Conducting Bible classes, lectures and debates the world over. He established the first Islamic Seminary in Southern Africa to train propagators at Assalaam educational Institute - Braemar.

Sheikh Ahmed Deedat is the founder of the largest Islamic Dawah Organization in the world, the Islamic Propagation Center International and became its president.

He has published more than 20 books and distributed millions of copies of FREE literature and pamphlets the world over. Many of Sheikh Deedat’s publications have been translated into the many different languages of the world : Russian, Urdu, Arabic, Bengali, Bangladeshi, French, Amharic, Chinese, Japanese, Mayalam, Indonesian,, Zulu , Afrikaans, Dutch, Norwegian amongst others.

He delivered thousands of lectures all over the world, crossing all the continents and successfully engaging some of the biggest names in Christian evangelists in public debates. Sheikh Deedat’s debates and lectures are available all over the world in the various languages in Video and DVD format.

His career in the field of Comparative Religion took him across all five continents and dialogue with the heads of the Protestant world in America and the late Pope John Paul.

So fearless was his stand in defending the truth that Sheikh Deedat was refused entry into France and Nigeria on the pretext that ‘ he would cause a civil unrest’.

Sheikh Deedat also received a personal phone call at the IPCI from former President Nelson Mandela who was in Saudi Arabia at the time, congratulating Deedat for his international icon status in the Muslim World.

He was awarded the prestigious King Faisal Award in 1986 for his sterling services to Islam in the field of Propagation.

Dr. Umar Faruq Abd-Allah (Wymann-Landgraf)

Dr. Umar Faruq Abd-Allah (Wymann-Landgraf) is an American Muslim, born in 1948 to a Protestant family in Columbus, Nebraska. He grew up in Athens, Georgia, where both parents taught at the University of Georgia. His father taught Veterinary Medicine and Organic Chemistry, while his mother’s field was English. In 1964, his parents took positions at the University of Missouri in Columbia, where his grandfather had been a professor emeritus of Veterinary Medicine.

Dr. Abd-Allah did his undergraduate work at the University of Missouri with dual majors in History and English Literature. He made the Dean’s list all semesters and was nominated to the Phi Beta Kappa Honorary Society. In 1969, he won a Woodrow Wilson Fellowship and entrance to Cornell University in Ithaca, New York to pursue a Ph.D. program in English literature. Shortly after coming to Cornell, Dr. Abd-Allah read The Autobiography of Malcolm X, which inspired him to embrace Islam in early 1970. In 1972, he altered his field of study and transferred to the University of Chicago, where he studied Arabic and Islamic Studies under Dr. Fazlur Rahman.

Dr. Abd-Allah received his doctorate with honors in 1978 for a dissertation on the origins of Islamic Law, Malik’s Concept of ‘Amal in the Light of Maliki Legal Theory. From 1977 until 1982, he taught at the Universities of Windsor (Ontario), Temple, and Michigan. In 1982, he left America to teach Arabic in Spain. Two years later, he was appointed to the Department of Islamic Studies at King Abdul-Aziz University in Jeddah, where he taught (in Arabic) Islamic studies and comparative religions until 2000.

Jamaliya Syed Khaleel Awn Moulana

Qutub-Uz-Zamaan Shamsul Wujood Shaykh Jamaliya Syed Khaleel Awn Moulana Al Qadiri ul Hasani ul Hussaini ul Hashimi is 34th descendant of the Islamic prophet muhammed (SalAllahu Alaihi Wasallam) and 21st descendant of Al-Ghawth Al-Azam Hazrat Shaykh Syed Abdul Qadir Al Jilani (QaddasAllahu Sirraul Aziz). He is the son of Hazrath Jamaliya Syed Yaseen Moulana Ibne Jamaliya Syed Mohammed Moulana Al Qadiri-ul Baghdadi-ul Hasani-ul Hussaini-ul Hashimi (RadiAllahu Ta'ala Anh) who is also a scholar and Islamic philosopher, who had authored an explanation to Bukhari Shareef; compiled Arab - Arab Tamil dictionary for the benefit of Tamil Muslim World and wrote an exegesis to the spiritual treatise "Ins'an-ul-Ka'mil". He learnt Arabic and spirituality comprehensively from his father. He took over leadership of Tareeqatul Haqqiyyatul Qadiriya from him and is now seeing to its continued functioning.

He is the author of many Islamic and spiritual books. He strives to bring harmony among religions by uniting the minds of people, and explains that “Jihad is nothing but fighting against one's own soul (That is nafs (ego) - your real enemy), which is called Jihad-ul-akbar. The motive of Jihad is to promote peace and justice”. He preaches Islamic spiritual knowledge in the light of Qur'an and teachings of Mohammed (SalAllahu Alaihi Wasallam) to thousands of people in India, Sri Lanka, particularly in Tamil Nadu, Arab and South East Asian countries. He is proficient in Arabic, English, Tamil and Sinhala languages.

Silsila (Ancestral Root) 

1. Hazrat Sayedina Mohammed Mustafa (SalAllahu Alaihi Wasallam)
2. Hazrat Syedina Imam Ali ibn Abi Talib - Bibi As-Syeda Fathima Az Zahra (Alaihimus Salam)
3. Hazrat Syedina Imam Hassan (Alaihi Salam).
4. Hazrat As-Syed Hasan ul Musanna (RadiAllahu Ta'ala Anh)
5. Hazrat As-Syed Abdullah il Mahz (RadiAllahu Ta'ala Anh)
6. Hazrat As-Syed Musa Jaon (RadiAllahu Ta'ala Anh)
7. Hazrat As-Syed Abdullah (RadiAllahu Ta'ala Anh)
8. Hazrat As-Syed Musa (RadiAllahu Ta'ala Anh)
9. Hazrat As-Syed Dawood (RadiAllahu Ta'ala Anh)
10. Hazrat As-Syed Mohammed (RadiAllahu Ta'ala Anh)
11. Hazrat As-Syed Yahiya Zahid (RadiAllahu Ta'ala Anh)
12. Hazrat As-Syed Abdullah Jeeli (RadiAllahu Ta'ala Anh)
13. Hazrat As-Syed Abu Salih(RadiAllahu Ta'ala Anh)
14. Ghous Al Azam HAZRAT SHAYKH AS-SYED ABDUL QADIR Al-JILANI (QaddasAllahu Sirraul Aziz)
15. Hazrat As-Syed Abdur Razzaq (RadiAllahu Ta'ala Anh)
16. Hazrat As-Syed Abu Nasru Imaduddin (RadiAllahu Ta'ala Anh)
17. Hazrat As-Syed Salih Nasru (RadiAllahu Ta'ala Anh)
18. Hazrat As-Syed Ahamed (RadiAllahu Ta'ala Anh)
19. Hazrat As-Syed Lahuruddin (RadiAllahu Ta'ala Anh)
20. Hazrat As-Syed Yahiya (RadiAllahu Ta'ala Anh)
21. Hazrat As-Syed Saifuddin (RadiAllahu Ta'ala Anh)
22. Hazrat As-Syed Lahuruddin Mohammed (RadiAllahu Ta'ala Anh)
23. Hazrat As-Syed Shamsudin (RadiAllahu Ta'ala Anh)
24. Hazrat As-Syed Alauddin (RadiAllahu Ta'ala Anh)
25. Hazrat As-Syed Usman (RadiAllahu Ta'ala Anh)
26. Hazrat As-Syed Sulaiman (RadiAllahu Ta'ala Anh)
27. Hazrat As-Syed Ali (RadiAllahu Ta'ala Anh)
28. Hazrat As-Syed Mohammed (RadiAllahu Ta'ala Anh)
29. Hazrat As-Syed Ibrahim (RadiAllahu Ta'ala Anh)
30. Hazrat As-Syed Khaleel (RadiAllahu Ta'ala Anh)
31. Hazrat As-Syed Jamaluddin (RadiAllahu Ta'ala Anh)
32. Hazrat Jamaliya As-Syed Mohammed Moulana (RadiAllahu Ta'ala Anh)
33. Hazrat Jamaliya As-Syed Yaseen Moulana (RadiAllahu Ta'ala Anh)
34. Hazrat Jamaliya As-Syed Khaleel Awn Moulana (QaddasAllahu Sirraul Aziz)

Grand Father

Qutub ul Aqtab Ghous ul Waheed Hazrat Jamaliya As-Syed Yaseen Moulana Al Qadiri-ul Hasani-ul Hussaini-ul Hashimi (RadiAllahu Ta'ala Anh)was also a scholar and Islamic philosopher, who had authored an explanation to Bukhari Shareef; compiled Arab - Arab Tamil dictionary for the benefit of Tamil Muslim World and wrote an exegesis to the spiritual treatise "Ins'an-ul-Ka'mil". The Holy Shrine of Hazrath Yaseen Moulana (R.A) is Situated at a Village Called as 'Thirumullaivaasal' Sirkazhi, Tamil Nadu, India

Preaching

He preaches the irfan-ul-tawheed to guide people the path of spiritual wisdom. This spiritual movement is active in Tamil Nadu, Sri Lanka, Malaysia, Singapore, UAE, Kuwait, Qatar and active members are engineers, doctors, lawyers and graduates of various disciplines. Shaykh resides in Sri Lanka and regularly visits South India, Malaysia, Singapore, UAE and Kuwait to meet his disciples and teach. Shaykh observed that the most difficult thing is to make man is to lead a human life. He therefore insists on keeping up Shari’at, establish the stipulated five time prayers, recite Qur'an daily after dawn prayers.

Works

He has authored many Islamic spiritual books and poems on Mohammed (SalAllahu Alaihi Wasallam).

1) Hakaa Iqussafaa
2) Mahanandha alangaara Maalai - (Poem in Tamil)
3) Naayagar Panniru Paadal - (Poem in Tamil)
4) Waaridaat-e-Ilaahiyya ( Iraiarutpaa)- (poem)
5) Qaseedatul Awnniya - Qaseedatul Ahmadiya
6) Risalath-ul-Ghowthiya - (Meignana Bothanai)
7) Tuhbath-ul-Mursalaa - (Anuppapatta parisu)
8) Perinba Paathai
9) Thaagi Pirabam - (Spiritul Book in Tamil)
10) Arputha Akila Naathar - (Poem in Tamil)
11) History of Jamaliya As Syed Yaseen Moulana (R.A)
12) Qutub-ul-Aqtab Jamaliya As Syed Yaseen Moulana (R.A) - (Poem)
13) Eezha Vala Naattil payir perukka Vaareer - (Poem)
14) Oliyai maraikka thuniyum Thoosi
15) Irai-Wali Syed Mohammed Moulana (R.A) - (Poem)
16) Marool Neekkiya Maa Nabi (SalAllahu Alaihi Wasallam)
17) Unmai Vilakkam
18) Awn Naayakarin Arul Mozhi Koovai - (sayings)
19) Raathibathul Haqqiyathul Qadiriya
20) Manithaa - Amutha Mozhikal- (sayings)
21) Kaamus - (Arab-Tamil dictionary)
22) Badr Sahaba Moulid
23) Barzanji Moulid (Explanation in Tamil)
24) Kurinchi Chuvai

Markaz Irfanith Thauheed (Egathuva Meignana Sabai) 

Markaz Irfanith Thauheed (Egathuva Meignana Sabai) is a multi-faceted, not-for-profit spiritual, educational and humanitarian NGO. Founded by His Holiness Jamaliya As-Syed Khaleel Awn Moulana Al Qadiri ul Hasani ul Hussaini ul Hashimi. The Egathuva Meignana Sabai (EMS) runs a Tamil monthly journal, Marai Gnana Pezhai, devoted to Islamic Spirituality, Sunnah and Sufism. Egathuva Meignana Sabai also runs an Arabic college, Madrasathul Hasanain Fi Jamiya Yaseen in Trichy, Tamil Nadu (India). This Arabic college provides free and value education to children from the underprivileged sections by combining formal education with Islamic teachings. The madrasa focuses on preaching the Shariat, Sunnah and Tawheed. Apart from Arabic, the students get trained in technical education. Egathuva Meignana Sabai also runs a world peace trust - "Awniyya World Peace Trust". The trust regularly conducts social activities for the upliftment of the underprivileged sections.

Scholar Fadila al-Shaykh al-Sayyid `Ali bin `Abd al-Rahman al-Hashimi al-Hasani meets Shaykh-ul-Islam Dr Muhammad Tahir-ul-Qadri

Renowned Muslim jurist and scholar Fadila al-Shaykh al-Sayyid `Ali bin `Abd al-Rahman al-Hashimi al-Hasani – senior advisor to the president of Dawlat al-Imara al-`Arabiyya al-Muhtahida (United Arab Emirates) came to meet Shaykh-ul-Islam Dr Muhammad Tahir-ul-Qadri at the Dubai International Airport during the transit.

Shaykh Hassan Cisse gives Shahadah to 1200 people on his visit to Cameroon, West Africa

Shaykh Hassan Cisse offers Shahadah to about 1200 people and guides them into taking Oath of Allegation with his Sufi Tariqqa  on his visit to Cameroon, West Africa.

Video Link:

https://www.facebook.com/video/video.php?v=10151420461264599

Hazoor Shaykh ul Alam Qibla Pir Muhammad Alauddin Siddiqui

Upbringing & Education

Hazoor Shaykh ul Alam Qibla Pir Muhammad Alauddin Siddiqui Sahib is a Shaykh of the Naqshbandi Tariqa and a great Islamic scholar. They are also a descendant of the great Companion, Sayyidina Khalid bin Waleed (Radi Ta'ala Anhu), from their father’s side.

They were born in Kashmir on 1st January 1936, and grew up in the blessed presence of their father & spiritual guide (Murshid), Khawaja Pir Ghulam Mohiuddin Ghaznavi (Alahi rehma) thus obtaining spiritual blessing and grace (Fayz) throughout their childhood, and from their years of service and devotion (Khidmat) at the great centre of Nerian Sharif.

When Khawaja Pir Ghulam Mohiuddin Ghaznavi (Alayhi Rahmah) passed away from this temporary world, Hazoor Shaykh ul Alam Qibla Pir Muhammad Alauddin Siddiqui Sahib were 38 years old and became their Fathers Khawaja Pir Ghulam Mohiuddin Ghaznavi (Alayhi Rahmah) successor (Sajjada Nasheen), and has since strived to spread the light of Tasawwuf (Spirituality) globally throughout the years.

Hazoor Shaykh ul Alam Qibla Pir Muhammad Alauddin Siddiqui Sahib are a perfect example of the phrase, "a great son of a great father", as they perfectly reflect the teachings of their great and Beloved father Khawaja Pir Ghulam Mohiuddin Ghaznavi (Alayhi Rahmah) who dedicated they life to uphold the true legacy of our Beloved Holy Prophet, may Allah's peace and blessings be upon him.

Hazoor Shaykh ul Alam Qibla Pir Muhammad Alauddin Siddiqui Sahib's basic religious education of the Holy Qur'an and Tafseer was obtained from the famous Mufti-e-Azam Pakistan Hazrat Allama Mawlana Sardar Ahmed (Alayhi Rahmah) of Faisalabad.
From a young age, they set out to study and seek knowledge about Islam and soon became a dedicated Aalim, whose learning was strengthened by solid faith and humble character. Eventually, they became an inspiration to thousands and millions of people, educating them regarding matters of religion and the betterment of society.

Spreading the Light
Hazoor Shaykh ul Alam Qibla Pir Muhammad Alauddin Siddiqui Sahib began to travel abroad and visited the UK, where they would stay for some time. During these early years of Islam in the West, they brought vital inspiration and leadership to the minority of Muslims residing here at the time.
Eventually, they established much-needed Masjids in London, Birmingham, Peterborough and various other cities in the country. They trips to the UK became much more frequent as their followers in the UK increased, and their projects in the region began to progress even further.

Eventually, they became extremely well-known throughout the UK. People grew eager to hear the words they spoke, and more importantly, the example they set of a true & righteous leader.

Their profound words and noble ways had a great effect in enlightening others with the Sunnah of our Beloved Prophet, may Allah's peace and blessings be upon him.

More recently, Hazoor Shaykh ul Alam Qibla Pir Muhammad Alauddin Siddiqui Sahib has set out to visit many countries including Scotland, Switzerland, Italy, Spain, Saudi Arabia, Germany, India and Turkey to deliver the true message of Islam to every corner of the world.

In the UK alone, their followers are in their thousands and this number increases daily, as well as many more from all over the globe who answer with open hearts to they call of peace, love, respect and humanity.

Achievements

In 2004,Hazoor Shaykh ul Alam Qibla Pir Muhammad Alauddin Siddiqui Sahib founded Al-Ehya Trust, now known as Mohiuddin Trust, which is a charity focusing on global issues and the betterment of deprived communities, mainly focusing on the Azad Kashmir region.

The first major project of the Trust was Mohiuddin Islamic University, which is today one of the best educational institutes in the whole of Azad Jammu Kashmir.

After this, Hazoor Shaykh ul Alam Qibla Pir Muhammad Alauddin Siddiqui Sahib established the Mohiuddin Medical College as part of the University and once this was completed, plans to build a medical site called Mohiuddin Hospital.

The main purpose of Mohiuddin Hospital is to provide vital medical care for free to the poverty-stricken & needy, as well as providing a further teaching ground for medical students to train & become fully-qualified doctors.

After the South Asian earthquake in 2005, Mohiuddin Trust identified urgent needs to aid children and orphans affected by the tragedy, providing approximately two thousand children with education, clothes, food, medicine and accommodation.

Since then, Mohiuddin Trust’s efforts and aid relief have been ongoing in all its campaigns, including the upbringing of the orphans it has taken under its wing as a result of the earthquake.

The Trust has also played a vital role in providing disaster relief to the victims of the Pakistan earthquake in July 2010, and a team of volunteers are constantly on hand to ensure that all projects are continuously progressing.

In September 2006,Hazoor Shaykh ul Alam Qibla Pir Muhammad Alauddin Siddiqui Sahib set up the channel Noor TV (Sky channel 819) as part of the Mohiuddin Trust projects in an effort to counter the biased views of the mainstream media regarding Islam. The channel began live transmission a year later and is now available to homes worldwide. It is currently one of the best Islamic channels available, and is supported by Muslims all over the world.

In October 2009, a new announcement was made regarding plans for a much-needed Islamic girls college in the UK (located in Burnley, Lancashire) by the name of Mohiuddin International Girls College or MIGC.
A year later, in October 2010, this new project swiftly progressed and the College opened its doors to students worldwide for its first ever term.

In 2010 saw Pakistan suffer the worst floods seen in a very long time, hundreds of thousands of people were internally displaced and suffered damage to their houses and livelihoods. At this great time of need, one voice was calling for humanity to help these people stood out, it was the voice of Hazoor Shaykh ul Alam Qibla Pir Muhammad Alauddin Siddiqui Sahib. Mohiuddin Trust was one of the first organisations to be working on the ground in various flood affected regions of Pakistan issuing essential food parcels; distributing portable gas cookers and handing out beds and blankets. Staff doctors from the Mohiuddin Medical College accompanied by student doctors volunteered their services towards helping victims. Mobile clinics were setup around some of the most remote parts of the affected regions and urgent medical attention was dispensed. Mohiuddin Trust sent out volunteers to areas where it was difficult to reach where they handed out money to families affected by the floods to help them.. Once the floods had cleared up and the damage left behind was assessed a project to rebuild houses and masjids in the affected areas was started. Building work is currently ongoing, helping people rebuild their lives.

In 2011 Hazoor Shaykh ul Alam Qibla Pir Muhammad Alauddin Siddiqui Sahib made an announcement regarding a water project in the area of Dera Ghazi Khan, this was an area known for a very arid terrain where water of any composition is hard to find let alone clean water hygienically safe for drinking. The water the inhabitants of Dera Ghazi Khan were using was also used by animals. Mohiuddin Trust went on to build wells which have now been completed and are functioning.

On 2 January 2012 just days after the announcement of having purchased a building for Mohiuddin Girls School and College (MGSC Birmingham), the inaugaration ceremony took place and MGSC was officially launched. MGSC provides high quality education to girls aged between 11-16 based on the national curriculum in an islamic environment. Aalimah courses are offered to girls and women aged over 16.

2012 saw the Muslim Ummah react in shock and regret at the release of the blasphemous and offensive movie "Innocence of Muslims". Hazoor Shaykh Ul Alam were at the forefront in maintaining calm amonst the UK Muslim community and also standing up to protest against such an offensive movie. Hazoor Shaykh Ul Alam set up a petition calling for changes to be made in law to prevent such acts in the future aswell as uniting the Muslim community to protest together outside the Houses of Parliament in Westmininster. This peaceful protest saw thousands of Muslims gather in London and show that we will not accept such lowly actions against our Beloved Prophet (SallAllahu Alayhi Wasallim). Hazrat Sahib met with numerous politicians including the Prime Minister David Cameron at 10 Downing St and later many key politicians at the House of Lords. At the end of 2012, Hazrat Sahib initiated legal action at the House of Lords to protect ALL religous figures against such blasphemy in the future.

Teachings of a Great Leader

Hazoor Shaykh ul Alam Qibla Pir Muhammad Alauddin Siddiqui Sahib are undoubtedly one of the greatest Sufi leader of our time, and his devotion for Almighty Allah & our Beloved Prophet may Allah's peace and blessings be upon him has inspired people young & old to integrate solid Islamic values into their lives.
They have touched thousands of hearts worldwide; the ill and poorly seek medical help from doctors, thus Hazoor Shaykh ul Alam Qibla Pir Muhammad Alauddin Siddiqui Sahib are the medic for darkened hearts in need of enlightenment. Through they compassion, many lost souls have found their way to Zikr (remembrance of Almighty Allah) and have realised their cure in devotion to Allah & our Beloved Prophet, may Allah's peace and blessings be upon him.

Hazoor Shaykh ul Alam Qibla Pir Muhammad Alauddin Siddiqui Sahib are recognised worldwide, as people seek profound wisdom from his famous and truly uplifting Dars-e-Masnavi commentary or his inspiring speeches in general.
Hundreds of people seek to meet them daily, wherever they may be, eager for their blessings, advice and the honour to be included in their prayers.

They teachings are ultimately what the Beloved Prophet (Sallahu Alayhi Wasallim) may Allah's peace and blessings be upon him taught the world 1400 years ago, thus they example is admired by all – they are a teacher who not only teaches through words but also through their actions & character.
Truly, the Messenger of Allah may Allah's peace and blessings be upon him has said, "The best of you are those who, when they are seen, Allah is remembered." [Ibn Majah]

Indeed, in these times of hardship and darkness for the Muslim Ummah, Shaykh ul Alam Qibla Pir Muhammad Alauddin Siddiqui Sahib are a shining beacon of light who guides us to truth, reminding us of the strength of Islam, and inspiring us with the patience, respect and peace which made Muslims before us victorious.

Exposing Fitna of Edip Yuksel, scholar of modern Islamic Reformist and Quraniyoon (Quran Only/Ahale Quaran) movements!

Beware of Edip Yuksel, Turkish born professor at a Community college in Arizona, USA. He considers himself to be an intellectual. He also seems to be very proud of having written a letter by himself to the famous cosmologist, Carl Sagan in 1993.

Yuksel is one of the few followers of the cult once led by Rashad Khalifa, whose main contribution to the world was claiming to have discovered a numerical code in the Qur'an based on the number 19. Since Rashad Khalifa's assassination in the 1990s, Edip Yuksel seems to be the leading advocate of modern Islamic Reformist and Quraniyoon (Quran Only/Ahale Quaran) movements

Yuksel, along with his leader, Rashad Khalifa have been deemed as heretics or disbelievers by mainstream Muslim Scholars. Edip Yuksel proposes the Quran-only version of Islam and rails against the traditional Hadith studies of Islam!

Here is his link that explains why he refuses the Hadith Studies:

http://19.org/2332/trash-hadith/

Bediuzzaman Said Nursi

Bediuzzaman Said Nursi was born in 1876 in Eastern Turkey (the Village of Nurs) and died in 1960 in Urfa in Turkey. Readers may refer to his biography for details of his long and exemplary life, which spanned the last decades of the Ottoman Empire, its collapse after the First World War and the setting up of the Republic, then the twenty-five years of Republican Peoples' Party rule, well-known for the measures taken against Islam, followed by the ten years of Democrat rule, when conditions eased a little for Bediuzzaman.

Here we shall mention just a few points which are relevant to the Risale-i Nur and will assist in understanding The Words. With this same aim some general points about the Risale-i Nur are included, and the method, which is particular to Bediuzzaman, that it employs for teaching the Qur'anic truths.

 Bediuzzaman displayed an extraordinary intelligence and ability to learn from an early age, completing the normal course of Madrasa (religious school) education at the early age of fourteen, when he obtained his diploma. He became famous for both his prodigious memory and his unbeaten record in debating with other religious scholars. Another characteristic Bediuzzaman displayed from an early age was an instinctive dissatisfaction with the existing education system, which when older he formulated into comprehensive proposals for its reform.

 The heart of these proposals was the bringing together and joint teaching of the traditional religious sciences and the modern sciences, together with the founding of a university in the Eastern Provinces of the Empire, the Medresetü'z-Zehra, where this and his other proposals would be put into practice. In 1907 his endeavours in this field took him to Istanbul and an audience with Sultan Abdulhamid. Although subsequently he twice received approval of the funds for the construction of his university, and its foundations were laid in 1913, it was never completed due to war and the vicissitudes of the times.

 Contrary to the practice of religious scholars at that time, Bediuzzaman himself studied and mastered almost all the physical and mathematical sciences, and later studied philosophy, for he believed that it was only in this way that Islamic theology (Kalâm) could be renewed and successfully answer the attacks to which the Qur'an and Islam were then subject.

 Bediuzzaman himself described an event in his youth which was decisive in giving him direction. It was learning of the explicit threats to the Qur'an made by Gladstone, the British Secretary for the Colonies. Gladstone's stated intèntion to descredit the Qur'an, since it was the only way the British could truly dominate the Muslim peoples and achieve their inauspicious ambitions aroused an overpowering reaction in Bediuzzaman.

He vowed: "I shall prove and demonstrate to the world that the Qur'an is an undying, inextinguishable Sun!" From that time he strove to employ his superior knowledge of both the traditional religious and the modern sciences in the service of the Qur'an; to prove its miraculousness, defend it against the attacks which were largely in the name of science and progress, and relate its truths in the light of modern advances in knowledge. He sought to prove that contrary to the claims of its enemies, the Qur'an was the source of of true progress and civilization, and in addition, since this was the case, Islam would dominate the future, despite its relative decline and regression at that time.

In the course of time, the physical sciences had been dropped from Medrese education, which had contributed directly to the Ottoman decline relative to the advance of the West. Now, in the 19th and early 20th centuries, Europe had gained dominance over the Islamic world, and in efforts to extend its dominance, was attacking the Qur'an and Islam in the name of science and progress in particular, falsely claiming them to be incompatible. Within the Empire too were a small minority who favoured adopting Western philosophy and civilization.

Thus, all Bediuzzaman's endeavour was to prove and demonstrate the falseness of these accusations, and that far from being incompatible with science and progress, the Qur'an was the source of true progress and civilization, and in addition, since this was the case, Islam would dominate the future.

 The years up to the end of the First World War were the final decades of the Ottoman Empire and were, in the words of Bediuzzaman, the period of the 'Old Said'. He strove to serve the cause of the Empire and Islam through active involvement in social life and the public domain.

 In the War, he commanded the militia forces on the Caucasian Front against the invading Russians, for which he as later awarded a War Medal. To maintain the morale of his men he himself disdained to enter the trenches inspite of the constant shelling, and it was while withstanding the overwhelming assaults of the enemy that he wrote his celebrated Qur'anic commentary, Signs of Miraculousness, dictating to a scribe while on horseback. Stating that the Qur'an encompasses the sciences which make known the physical world, the commentary is an original and important work which brings together the religious and modern sciences in the way Bediuzzaman proposed and explains the Miraculousness of the order of the verses and words of the Quran.. Bediuzzaman was taken prisoner in March 1916 and held in Russia for two years before escaping in early 1918, and returning to Istanbul via Warsaw, Berlin, and Vienna.

 The defeat of the Ottomans saw the end of the Empire and its dismemberment, and the occupation of Istanbul and parts of Turkey by foreign forces. These bitter years saw also the transformation of the Old Said into the New Said, the second main period of Bediuzzaman's life.

Despite the acclaim he received and services he performed as a member of the Dar-ül-Hikmet-il-Islâmiye, and combatting the British, Bediuzzaman underwent a profound mental and spiritual change in the process of which he turned his back on the world, and realizing the inadequacy of the 'human' science and philosophy he had studied as a means of reaching the truth, took the revealed Qur'an as his "Sole Guide".

 In recognition of his services to the Independence Struggle, Bediuzzaman was invited to Ankara by Mustafa Kemal (Ataturk), but on arrival there, found that at the very time of the victory of the Turks and Islam, Atheistic ideas were being propagated among the Deputies and officials, and many were lax in performing their religious duties. He published various works which successfully countered this.

 Remaining some eight months in Ankara, Bediuzzaman understood the way Mustafa Kemal and the new leaders were going to take, and on the one hand that he could not work alongside them, and on the other that they were not to be combatted in the realm of politics. From some Ehadith Sharif, he understood that the terrible persons and committees of the Akhir-uz-zaman, namely the Dajjal and his Committee were starting their destructive activities within the Islamic State of Turkey, and also from the same Ehadith, he concluded that those destructive Anti-Islam Forces can be defeated only by the Spiritual Diamond Sword of the Quran. And so, when offered various posts and benefits by Mustafa Kemal, he declined them and left Ankara for Van, where he withdrew into a life of worship and contemplation and teaching; he was seeking the best way to proceed.

 Within a short time, Bediuzzaman's fears about the new regime began to be realized: the first steps were taken towards secularization and reducing the power of Islam within the State, and even its eradication from Turkish life. In early 1925 there was a rebellion in the east in which Bediuzzaman played no part, but as a consequence of which was sent into exile in western Anatolia along with many hundreds of others.

 Thus unjustly began twenty-five years of exile, imprisonment, and unlawful oppression for Bediuzzaman. He was sent to Barla, a tiny village in the mountains of Isparta Province. However, the attempt to entirely isolate and silence him had the reverse effect, for Bediuzzaman was both prepared and uniquely qualified to face the new challenge:

 These years (1926-1934) saw the writing of the Risale-i Nur, which silently spread and took root, combatting in the most constructive way the attempt to uproot Islam, and the unbelief and Materialist philosophy it was hoped to instil in the Muslim people of Turkey.

 Thus, it may be seen from this that the Risale-i Nur was written to expound and explain the truths of the Qur'an and belief to modern man, bewildered as he is by the assaults of materialist philosophy, so that he may attain true and certain belief which will not be shaken by those assaults. In explaining these truths, the Risale-i Nur demonstrates the Qur'an's superiority in every respect, and, although "in order not to cause aversion" philosophy's ideas are rarely openly stated, is a refutation of materialist Western philosophy.

 It should be stated here that Bediuzzaman Said Nursi was not anti-Western as such, - indeed, he differentiated between harmful and beneficial philosophy, and hoped for the salvation of all mankind - but was uncompromising against the unbelief and atheism which is opposed to religion; in recent times the weapon of this has mostly been materialist philosophies such as Positivism and Naturalism, which use science to justify their ideas.

 As the New Said, Bediuzzaman had immersed himself in the Qur'an, searching for a way to relate its truths to modern man. In Barla in his isolation he began to write treatises explaining and proving these truths, for now the Qur'an itself and its truths were under direct attack. The first of these was on the Resurrection of the Dead, which in a unique style, proves bodily Resurrection rationally, where even the greatest scholars previously had confessed their impotence. He described the method employed in this as consisting of three stages: first God's existence is proved, and His Names and attributes, then the Resurrection of the Dead is "constructed" on these and proved. Bediuzzaman did not ascribe these writings to himself, but said they proceeded from the Qur'an itself, were "Rays shining out of from the truths of Quran."

 Thus, rather than being a Qur'anic commentary which expounds all its verses giving the immediate reasons for their revelation and the apparent meanings of the words and sentences, the Risale-i Nur is what is known as a Tafseer-i Manawi, or commentary which expounds the truths of the Qur'an, that is, explains and proves the verses containing the Qur'anic teachings. For there are various sorts of commentaries. The verses mostly expounded in the Risale-i Nur are those concerned with the truths of belief, such as the Divine Names and attributes and the Divine activity in the universe, the Divine existence and Unity, Resurrection, Prophethood, Divine Determining or Destiny, and Man's duties of Worship.


Bediuzzaman explains how the Qur'an addresses all men in every age in accordance with the degree of their understanding and development; it has a face that looks to each age. The Risale-i Nur, then, explains that face of the Qur'an which looks to this age. We shall now look at further aspects of the Risale-i Nur related to this point. In numerous of its verses, the Holy Qur'an invites man to observe the universe and reflect on the Divine activity within it; following just this method, Bediuzzaman provides proofs and explanations for the truths of belief. He likens the universe to a book, and looking at it in the way shown by the Qur'an, that is, 'reading' it for its meaning, learns of the Divine Names and attributes and other truths of belief. The book's purpose is to describe its Author and Maker; beings become evidences and signs to their Creator. Thus, an important element in the way of the Risale-i Nur is reflection or contemplation (tefekkür), 'reading' the Book of the Universe in order to increase in knowledge of God and to obtain 'certain' belief in all the truths of belief.

 Bediuzzaman demonstrates that the irrefutable truths, such as Divine Unity, arrived at in this way are the only rational and logical explanation of the universe, and making comparisons with Naturalist and Materialist philosophy - which have used science's findings about the universe to deny those truths, show the concepts on which they are based, such as causality and Nature, to be irrational and logically absurd.

Indeed, far from contradicting them, in uncovering the order and working of the universe, science broadens and deepens knowledge of the truths of belief. In the Risale-i Nur many descriptions of the Divine activity in the universe are looked at through the eyes of science, and reflect Bediuzzaman's knowledge of it. The Risale-i Nur shows that there is no contradiction or conflict between religion and science.


In addition, all these matters discussed in the Risale-i Nur are set out as reasoned arguments and proved according to logic. All the most important of the truths of belief are proved so clearly that even unbelievers can see their necessity. And so too, inspired by the Qur'an, even the most profound and inaccessible truths are made accessible by means of comparisons, which bring them close to the understanding like telescopes, so that they are readily understandable by ordinary people and those with no previous knowledge of these questions.

 Another aspect of the Risale-i Nur related to the face of the Qur'an which looks to this age, is that it explains everything from the point of view of wisdom; that is, as is mentioned again below, it explains the purpose of everything. It considers things from the point of view of the Divine Name of All-Wise.

Also, following this method, in the Risale-i Nur Bediuzzaman solved many mysteries of religion, such as bodily resurrection and Divine Determining and man's will, and the riddle of the constant activity in the universe and the motion of particles, before which man relying on his own intellect and philosophy had been impotent.

While in Barla, Bediuzzaman put the treatise on Resurrection and the pieces that followed it together in the form of a collection and gave it the name of The Words (Sözler). The pieces were thirty-two in number, the thirty-third was added later. The treatise on Resurrection became the Tenth Word. The first nine are short, simple pieces describing through the use of comparisons the virtues and benefits of belief and of worship - in the Risale-i Nur are many analyses and comparisons of guidance and misguidance, belief and unbelief, which point out the grievous pains of unbelief and demonstrate that man's true happiness and progress are only to be found in recognition of the world's Owner and submission to Him.

 The Words that follow the Tenth comprise numerous subjects, all of great importance; among them are the Twelfth and Thirteenth Words and their comparisons between the Qur'an and philosophy; the explanations of Divine Unity, Oneness, and God's closeness to us and our distance from Him in the Sixteenth and Thirty-Second Words; the proofs of the Qur'an's miraculousness in the Twenty-Fifth Word, which answers in particular criticisms made by atheists and scientists; the Twenty-Sixth on Divine Determining and man's faculty of will; the immortality of man's spirit, the angels and resurrection in the Twenty-Ninth Word; and the nature of man's ego and the transformation of minute particles of the Thirtieth.

 The Words was followed by Mektûbat, Letters, a collection of thirty-three letters of varying lengths from Bediuzzaman to his students. And this was followed by Lem'alar, The Flashes, and Shualar, The Rays, which was completed in 1949, included in these last two are Bediuzzaman's defence speeches from the trials at Eskisehir in 1935, and Afyon in 1948-9. Together with these are the three collections of Additional Letters, for each of Bediuzzaman's main places of exile, Barla Lahikasi, Kastamonu Lahikasi, and Emirdag Lahikasi.

 The way the Risale-i Nur was written and disseminated was unique, like the work itself. Bediuzzaman would dictate at speed to a scribe, who would write down the piece in question with equal speed; the actual writing was very quick. Bediuzzaman had no books for reference and the writing of religious works was of course forbidden. They were all written therefore in the mountains and out in the countryside. Handwritten copies were then made, these were secretly copied out in the houses of the Risale-i Nur 'Students', as they were called, and passed from village to village, and then from town to town, till they spread throughout Turkey. Only in 1946 were Risale-i Nur Students able to obtain duplicating machines, while it was not till 1956 that The Words and other collections were printed on modern presses in the new, Latin, script. The figure given for hand-written copies is 600,000.

 It may be seen from the above figure how the Risale-i Nur movement spread within Turkey, despite all efforts to stop it. After 1950, the period of what Bediuzzaman called 'the Third Said', there was a great increase in the number of Students, particularly among the young and those who had been through the secular education system of the Republic. At the same time the number of Students outside Turkey increased. It is no exaggeration to say that with its conveying the Qur'anic message in a way that addresses and answers modern man's needs, the Risale-i Nur played a major role in keeping alive the Islamic faith in Turkey in those dark days, and in the resurgence of Islam that has occurred subsequently.

 Above all, the people of this age want reasonable answers to everything, they want to know "why?" And although science has opened up the universe from the minutest sub-atomic particles to the obscurest, most distant reaches of space, it has remained impotent before this question; it has been unable to provide the answer to the question "why?" Whereas, taking its inspiration from the Divine Revelation of the Qur'an, the Risale-i Nur looks at things from the point of view of wisdom; it explains the wisdom, purposes and aims of all the various matters it discusses. It points out the purposes of everything, from the universe and all the beings in it and all the realms of creation to man and his comprehensive disposition and his duties of worship; it answers the question "why?"

And in addition provides reasonable, satisfying answers to all sorts of questions to do with belief, life, man, and existence; parts of it are even written in the form of question and answer. One of the Risale-i Nur's most important characteristics is this, which accounts for its unparalleled success in saving and strengthening the belief of many hundreds of thousands, and probably millions, of people throughout the world.

 Philosophy, and science when in the service of philosophy, cast the world into ultimate meaninglessness and man into a mire of doubts, fears, and ultimate hopelessness. In explaining the Qur'anic message for man in this modern age, the Risale-i Nur raises man out that dark hopelessness by illuminating with meaning both himself and the world in which he finds himself.

Fethullah Gülen

Qualifications
Extensive knowledge and teaching experience in Islamic scholarship. Proficient author with more than sixty books translated into many world languages. Recognized as the world's top public intellectual in Foreign Policy / Prospect poll in 2008. Years of service as an imam, preacher, and civil society activist with acclaimed competence as a speaker on Islam, education, and dialogue in Turkey.

Education
Classical education in Islamic scholarship at various divinity schools (Kurşunlu, Kemhan, Taşmescid) under a number of Turkey's renowned Sufi scholars and masters, such as Ramiz Gülen, Muhammed Lütfi, Haci Sitki, Sadi Efendi, and Osman Bektaş (1951–1956)
Compulsory elementary education (1946–1949)
Home schooling along with memorization of the whole Qur'an and mastering recitation skills (before 1946)

Employment

• Imam / Preacher
• Voluntary Imam / Preacher, Erzurum, Amasya, Tokat, Sivas (1955–1958)
• Deputy Imam, Üçşerefeli Mosque, Edirne (1959–1961)
• Imam / Lecturer, Iskenderun, while serving compulsory military service (1961–1963)
• Member of the Public Hall, Erzurum (1963). Convened conferences and lectured on Rumi
• Qur'an Teacher / Imam, Dar'ul Hadis Mosque, Edirne (1964)
• Senior Preacher (Merkez Vaizi), Kirklareli (1965)
• Senior Preacher, Izmir (1966–1971)
• Director / Teacher, Kestanepazari Boarding Qur'anic School (1966–1971)
• Senior Preacher, Edremit (1972–1974)
• Senior Preacher, Manisa (1974–1976)
• Senior Preacher, Izmir, Bornova (1976–1980)
• Voluntary Preacher, Istanbul, Izmir, and throughout Turkey (post-retirement service) (1986–1989)

Speaker

• Delivered a series of talks in Turkey and Europe (1975–1977)
• Talks on social, cultural, and religious matters recorded and broadcast every week on www.herkul.org (2003– present)
• Honorary President / Civil Society Leader
• Founder member of the Journalists and Writers Foundation (1994)
• Participated in interfaith gatherings and promoted dialogue through a number of events organized by this foundation. (1994–1998)
• Honorary president of Rumi Forum, Washington D.C. (1999–present)

Awards/Recognitions

• "Contribution to Harmony between Societies and Peace Award" from Kyrgyzstan Spirituality Foundation (2007)
• Awards from the Turk 2000 Foundation, the Türk Ocaklari Vakfi, the Silk Road Foundation, for his contributions to education, culture and peace (1998)
• Award from TURKSAV for his promotion of education in Central Asia (1997)
• Special November 24 Award from Türk Eğitim-Sen (1997)
• Awards from Mehmetçik Foundation (society to support soldiers fallen or injured while fighting terrorism) and the Police Department for substantial donations and from the TUSIAV Foundation for contribution to civil society, peace and education (1996)
• Nihal Atsiz Service to the Turkish World (Türk Dünyasi Hizmet Ödülü) award from the Türk Ocaklari Vakfi for his encouragement of and contribution to education in Turkey, Central Asia and the Balkans (1995)
• "The World's Top 20 Public Intellectuals" award by the magazines Foreign Policy and Prospect (2008)
• EastWest Institute's (EWI) 2011 EWI Peace Building Award for his contribution to world peace (2012)
• Manhae Grand Prize in peace category by The Society for the Promotion and Practice of Manhae's Thoughts (Manhae Foundation) in 2013
• Time magazine's 100 most influential people in the world leaders list (2013)

Author

• Essays for periodicals
• Lead article for every issue of Sizinti monthly magazine since its first publication in 1979 (2009 circulation 700,000)
• Contributor to Yeni Ümit, a quarterly magazine for religious studies (since 1988), and Yağmur, a literary magazine (since 1998)
• Contributor to Zaman daily newspaper with a weekly page compiled from his published works and commentaries.

Books (in Turkish – in order of first print)

• Çağ ve Nesil, 1982
• Asrin Getirdiği Tereddütler-1, 1983
• Renkler Kuşağinda Hakikat Tomurcuklari 1, 1985
• Buhranlar Anaforunda İnsan, 1986
• Ölüm Ötesi Hayat, 1987
• Yitirilmiş Cennete Doğru, 1988
• Dua Mecmuasi, 1988
• Asrin Getirdiği Tereddütler-2, 1989
• Hüzmeler ve İktibaslar, 1990
• Asrin Getirdiği Tereddütler-3, 1990
• Zamanin Altin Dilimi, 1991
• İnancin Gölgesinde 1, 1991
• Renkler Kuşağinda Hakikat Tomurcuklari 2, 1991
• İnancin Gölgesinde 2, 1992
• Asrin Getirdiği Tereddütler-4, 1992
• Günler Bahari Soluklarken, 1993
• Sonsuz Nur 1, 1993
• Sonsuz Nur 2, 1994
• Sonsuz Nur 3, 1994
• Kalbin Zümrüt Tepeleri 1, 1994
• Prizma 1, 1995
• Fasildan Fasila 1, 1995
• Fasildan Fasila 2, 1995
• Kitap ve Sünnet Perspektifinde Kader, 1995
• İla-yi Kelimetullah veya Cihad, 1996
• Yeşeren Düşünceler, 1996
• Fasildan Fasila 3, 1996
• Prizma 2, 1997
• Fatiha Üzerine Mülahazalar, 1998
• Ruhumuzun Heykelini Dikerken, 1998
• İrşad Ekseni, 1998
• Varliğin Metafizik Boyutu 1, 1998
• Varliğin Metafizik Boyutu 2, 1998
• Prizma 3, 1999
• Kirik Mizrap, 2000
• Işiğin Göründüğü Ufuk, 2000
• Kur'an'dan İdrake Yansiyanlar 1, 2000
• Kur'an'dan İdrake Yansiyanlar 2, 2000
• Ölçü veya Yoldaki Işiklar, 2000
• Mealli Dua Mecmuasi, 2000
• Fasildan Fasila 4, 2001
• Kalbin Zümrüt Tepeleri 2, 2001
• Kirik Testi, 2002
• Çekirdekten Çinara, 2002
• Prizma 4, 2003
• Yaratiliş Gerçeği ve Evrim, 2003
• Dua Ufku, 2003
• Çocuğun Dini Eğitimi, 2003
• Sabah ve Akşam Dualari, 2003
• İnsanin Özündeki Sevgi, 2003
• Örnekleri Kendinden Bir Hareket, 2004
• Kirik Testi 1, 2004
• Beyan, 2004
• Bir Kutup Varlik Anne, 2004
• Kur'an-i Kerim ve Hadis-i Şeriflerde Anne-Baba, 2004
• Sohbet-i Canan (Kirik Testi 2), 2004
• Gurbet Ufuklari (Kirik Testi 3), 2004
• Renklerin Diliyle, 2004
• Kalbin Zümrüt Tepeleri 3, 2005
• Kendi Dünyamiza Doğru, 2005
• Fikir Atlasi (Fasildan Fasila 5), 2006
• El Kulubud Daria, 2007
• Kalbin Zümrüt Tepeleri 4, 2008
• Zihin Harmani (Prizma 7), 2008
• Sükutun Çiğliklari, 2008
• Enginliğiyle Bizim Dünyamiz, 2009

Books in English

• Towards the Lost Paradise, 1996
• Pearls of Wisdom, 1997
• Key Concepts in the Practice of Sufism Vol. 1, 1998
• The Essentials of the Islamic Faith, 2000
• Questions and Answers about Islam Vol. 1, 2000 (originally published in 1993)
• The Necessity of Interfaith Dialogue, 2004
• Islam and Democracy, 2004
• Key Concepts in the Practice of Sufism Vol. 2, 2004
• Toward a Global Civilization of Love and Tolerance, 2004
• The Messenger of God: An Analysis of the Prophet's Life, 2005
• Religious Education of the Child, 2004
• The Statue of Our Souls, 2005
• Questions and Answers about Islam Vol. 2, 2005
• Selected Prayers of Prophet Muhammad and Great Muslim Saints, 2006
• Key Concepts in the Practice of Sufism Vol. 3, 2009
• Key Concepts in the Practice of Sufism Vol. 4, 2010
• Speech and Power of Expression, 2010

Languages

• Turkish (Mother Tongue)
• Arabic (Advanced)
• Persian (Advanced)
• Ottoman Turkish (Advanced)