Samaa

Sama’ is a Sufi ceremony performed as dhikr. Sama' means "listening", while dhikr means "remembrance".Sema symbolic attire, and other rituals. It is a particularly popular form of worship in the Chisti order of the Indian subcontinent.

Etymology

This term stems from the root-verb meaning acceptance by tradition, from which derives the words سَمْع (sam‘^un) and اِسْتِمَاع (’istimā‘^un, listening), often paired with نَقْل (naql^un) and تَقْلِيد (taqlīd^un, tradition).^[2] It may have been in use since the 10th century to refer to a type of dhikr (remembrance of God), a spiritual concert, a ceremony used by various Sufi orders, particularly the Chisti order of the sub-continent. It often involves prayer, song and dance.

Origin

The origination of Sama' is credited to Rumi, Sufi master and creator of the Mevlevis. The story of the creation of this unique form of dhikr is that Rumi was walking through the town marketplace one day when he heard the rhythmic hammering of the goldbeaters. It is believed that Rumi heard the dhikr, "la ilaha ilallah" or in English, "no god but God" in the apprentices beating of the gold and so entranced in happiness he stretched out both of his arms and started spinning in a circle. With that the practice of Sema and the dervishes of the Mevlevi order were born. The sama' has roots in Persian and Turkish culture, and is associated with oriental traditions.

Abu Sa`id, (357 A.H.) (967 c.e.) was born in Mayhana, a town near Sarakhs, which today is in the former Soviet Republic of Turkmenistan, bordering Iran. He is noted for establishing a rule for conduct in the khanaqah and also for the introduction of music (sama'), poetry and dance, as part of the Sufi collective devotional ritual of dhikr.

Symbolism

The Sama' represents a mystical journey of man's spiritual ascent through mind and love to perfection. Turning towards the truth, the follower grows through love, deserts his ego, finds the truth and arrives at perfection. He then returns from this spiritual journey as a man who has reached maturity and a greater perfection, so as to love and to be of service to the whole of creation. Rumi has said in reference to Sama', "For them it is the Sama' of this world and the other. Even more for the circle of dancers within the Sama' who turn and have in their midst, their own Ka'aba." This relates Sama' to the pilgrimage to Mecca, in that both are intended to bring all who are involved closer to God.

Components

Sama' emphasizes singing, but also includes the playing of instruments, particularly for introductions and accompaniments. However, only instruments which are symbolic and not considered profane are used. The most common of these are the tambourine, bells, and flute.It often includes the singing of hymns, called qawl and bayt. Poetry is often included in the ceremony as well, because while it is inadequate by itself, it works together with aid in spiritual contemplation. Any poetry, even the erotic, can be applied to God, and thus used for this ceremony. However, the listener's heart must first be pure, or the dancing components of sama' will make these people full of lust instead of love for God. Additionally, being in love with a person rather than with God clouds a person's mind when they are listening to erotic poetry.Verses from the Qur'an are never used for this purpose, and not only because their meanings are said to be somewhat dulled through repetition. Qur'anic verses are never to be set to meditation, nor ornamented or improvised in any way, so that they remain sacred texts.

Purpose

Sama' is a means of meditating on God through focusing on melodies and dancing. It brings out a person's love of God, purifies the soul, and is a way of finding God. This practice is said to reveal what is already in one's heart, rather than creating emotions.All of a person's doubt disappears, and the heart and soul can communicate directly with God.The immediate goal of sama' is to reach wajd, which is a trance-like state of ecstasy.Physically, this state may include various and unexpected movements, agitation, and all types of dancing.Another state that people hope to reach through sama' is khamra, which means "spiritual drunkenness". Ultimately, people hope to achieve the unveiling of mysteries and gain spiritual knowledge through wajd. Sometimes, the experience of wajd becomes so strong that fainting or even, in extreme circumstances, death, occurs.

Etiquette

Participants in sama' are expected to remain silent and still, and controlled throughout the ceremony, unless wajd occurs.This way, a higher degree of spiritual contemplation can be reached. Participants must restrain themselves from movement and crying until they reach a point in which they can no longer hold back. At this point, wajd can be reached. It is essential that the trance-like experience of wajd be genuine and not faked for any reason. Also, people must maintain proper intent and actions must be present throughout the sama'; otherwise, they cannot experience the ceremony's intended positive effects.

Controversy

Muslims are divided into two groups regarding the issue of sama', and the use of music in general: 1) Advocates, which are most Sufis and other mystics, and 2) Opponents.

Advocates view chants as a required practice for spiritual growth. Abu Hamid al-Ghazzali was a firm advocate for music, and believed that wajd aroused passionate love for God Al-Ghazzali wrote a chapter entitled "Concerning Music and Dancing as Aids to the Religious Life", where he emphasized how the practices of music and dance are beneficial to Muslims, as long as their hearts are pure before engaging in these practices.

Opponents find music as an Innovation bidah and associated with infidelity. They compare the physical sensations experienced by a person in the state of wajd to a state of physical drunkenness, and therefore do not condone it.

In Practice

Due to differences in culture between Muslim groups, participation in musical performance is condoned in some and considered questionable in others. Meditation and Sufi practices are allowed in Islam as long as they are within the limits of the Shari'ah (Islamic law). All castes can participate, although there is debate between Sufis and legalists about whether novice Sufis and ones more advanced in their faith are capable of achieving the same positive results from sama'. The same debate exists for the young, and whether they are capable of overcoming their lust and clearing their hearts to worship God.

Love in Islam

Every heart that is not aflame is no heart;
A frozen heart is nothing but a handful of clay.
O God! Give me a breast that sets ablaze,
And in that breast a heart and that heart consumed with fire.

In Islam, the concept of love is one of the most important concepts. This fact manifests itself in Islamic philosophy, theology, mysticism and ethics; indeed, in some aspects, it plays the crucial role. For example, in defining the Islamic point of view on the relation between God and Universe in general, and between God and Mankind in particular, love has the most significant and profound place. Love is so central in Islam that it is seep as "the firmest handhold of faith" and "faith (Iman) is nothing but love for the sake of God and hate for the sake of God".

Ibn Abbas reported that Messenger of Allah (Peace and blessings of Allah be upon him) said: "The strongest faith is to be sincere for the sake of Allah, to hate for the sake of Allah (Tabarra), to love for the sake of Allah (Tawalla), and to discard for the sake of Allah."

There is a tendency among some people to think that there should be no hate at all. These people assume that excellence and nobility of character and "being sociable" consist of having all men one's friends. Certainly Islam recommends Muslims to love people and optimize compassionate and sincere relationship with them, even if they do not believe in Islam or in God. However, it is not feasible for a person who has principles in his life and has devoted his life to realize sacred values to be indifferent to evil and oppressive deeds of wrongdoers and make friendship with everybody. Such a person certainly will have some enemies, whether he likes it or not. There are always good people in the society and bad people. Good and bad are two opposite poles. Attraction towards the good is not possible without repulsion from the bad.

When two human beings attract each other and their hearts wish for them to be friends and companions with one another, we should look for a reason for that. The reason is nothing other than similarity and resemblance. Unless there is a similarity between these two persons, they cannot attract one another and move towards friendship with each other, as saying goes, Birds of same feather flock together.

Maulana Rumi in his Mathnavi mentions fine story that illustrate this fact.

The story relates to a wise man that saw a Raven who had formed affection for a Stork. They perched together and flew together! The wise man could not understand how two birds of two different species that had no similarity either in shape or in colour with each other could be friends. He went close and discovered that both of them had only one leg.

The same idea is emphasized by Imams of the Household (Ahlul Bayt) of Prophet Muhammad (saw). For example, Fudayl ibn Yasar, a disciple, asked Imam Jafar al-Sadiq (as) whether love and hatred derive from faith (Iman). Imam Jafar al-Sadiq (as) replied: "Is faith anything but love and hate?"

It is also narrated that Imam al-Baqir (as), stated that: Religion (Deen) is love and love is religion.

As these statements and traditions indicate, love plays an important and significant role. Hence it deserves our close attention in order that we may discover the real meaning of the concept of love in Islam.

First of all, some questions come to the mind. What is the kind of love that has been emphasized by Islam? Who is the object of this special kind of love? Why should the believers have this kind of love and what purpose does it serve?

In Islam Love can be broadly categorized into: Love for God, love for Prophet Muhammad (saw) and his Household (Ahlul Bayt), and love for the faithful.

Love for Allah (SWT), Love for God is the foundation of Islamic belief

The Noble Qur'an says: "The believers are stronger in their love for Allah." (Surah Al-Baqara, 2:165)

According to Islamic teaching, the minimum expectation from believers is that God should have the first place in their heart, in the sense that no other love may override one's love for God; God should be the highest and foremost object of love। The Noble Qur'an says:

If your fathers and your sons and your brethren and your mates and your kinsfolk and property which you have acquired, and the slackness of trade which you fear and dwellings which you like, are dearer to you than Allah and His Messenger and striving in His way, then wait till Allah brings about His command: and Allah does not guide the transgressing people. (Surah Al-Tawba, 9:24)

This verse clearly indicates that one's love for God has to be superior to one's love for everything else that one may come to love in one's life. This superiority shows itself when the love for God and for His religion comes in conflict with one's love for one's personal belongings. In this case, a believer should be able to sacrifice his personal favourite things for the sake of God. For example, if God asks us to give our lives to protect innocent lives or our territorial integrity or the like, we should not let our love for this world or any other distraction i.e. family, wealth, power, etc. prevent us from striving in His way. And nothing should come into conflict with our love for God. The Noble Qur'an says:

Allah has not made for any man two hearts in his (one) body. (Surah Al-Ahzab, 33:4)

Imam Ali (as) would always spend time with his children. Once he was sitting in his house with his young children. Sayyida Zainab (sa) then asked, "Dear, father, do you love me?" Imam Ali (as) said, "Yes, of course, my children are like a part of my heart". On hearing this, she said, "You also love Allah (SWT). How can two loves be in one heart of a true believer, the love of Allah (SWT) and that of children?"

Imam Ali (as) smiled and replied, "Love Allah (SWT) and for the sake of His love, you love His creatures; children and fellow beings too. I love you for the sake of Allah (SWT)."

Hence love for God is the foundation of Islamic belief, the foundation on which man is to establish the principles of his faith (Iman)। Hence with one heart one cannot choose two बेलोवेदेस.

Imam Jafar al-Sadiq (as) said once, "The heart is the sanctuary of God, therefore do not settle therein anything but God।"

Hadith Qudsi says, "Neither [the vastness of] My earth, nor [that of] My heaven can contain Me. Indeed it is the heart of the man of faith which can contain Me."

Urdu Couplet says:
Kaba Kitna Khush Kismat Hai, Ke Yeh Allah (SWT) Ka Ghar Hai, Lekin Is Mein Allah Nahi Rehta,
Momin Kaba Se Bhi Ziada Khush Kismat Hai, Jis Ke Dil Mein Allah (SWT) Rehta Hai.

The history of Islam is full of memories of those who embodied a sincere and overwhelming love for God and His religion. One of those who full-heatedly devoted himself to Islam was Bilal al-Habashi, a black slave. The pagans of Quraysh in Makkah subjected him to torture asking him to mention names of their idols express his belief in them and disbelieve in Islam. They tormented him under the burning Sun by laying him on scorching sand and putting heavy rocks on his chest. Abu Bakr, a rich companion (Sahabi) of Prophet Muhammad (saw), was passing by when he heard the cry of Bilal. He went close and advised him to hide his belief, but Bilal was not prepared to do so; since "love was ever rebellious becomes deadly."

Another example is Imam Hussayn ibn Ali (sa), who said: "Oh God, I have left the world in Your love. Am ready to make my children orphans in Your love. My heart could not divert towards anybody but You. Even if You cut my body into pieces in Your love."

"Love the Sole Purpose of our Creation "

There is a famous divine saying (Hadith Qudsi) which can probably be found in all books written about the goal of creation in Islam. According to this Hadith Qudsi, Allah (SWT) says: "I was a hidden treasure; I loved to be known. Hence I created the world so that I would be known."

Allah (SWT) has created the world out of love. Thus, a question arises: why did Allah (SWT) love to be known? Certainly, Allah (SWT) has no desire for fame. The purpose behind His love to be known is understandable by considering the fact that Allah (SWT) who is the Wise, the Compassionate and the Merciful creates the universe and particularly human beings to give them the maximum grace and perfection that they have the capacity for receiving. Of course, the perfection of any kind of being is decided by the degree of its similarity or closeness to Allah (SWT), and the most important factors in this are love of Allah (SWT), and prior to that knowledge of Allah (SWT), since there can be no love without knowing the beloved.

It is narrated in another Hadith Qudsi that when God loves someone, He becomes his ears, his eyes, his tongue, and his hands: "When I love him, then I shall be his ears with which he listens, his eyes with which he sees, his tongue with which he speaks, and his hands with which he holds; if he calls Me, I shall answer him, and if he asks Me, I shall give him."

Similarly the way man has physical needs in life which he strives and struggles to fulfill, the soul too has needs that must be satisfied. These spiritual needs and urges have been placed by the hands of the creator in the depths of the creation's soul. Man has a natural inclination to find love and love in any form towards any object has no valid reality except when it is for the sake of Allah (SWT). All love directly or indirectly in some way, shape, or form is a man's hope to be in reach of the ultimate perfection, which can be nobody but Allah (SWT) - the Almighty.

God's love for the world in general and human beings in particular is unanimously believed and emphasized by all Muslims. Indeed, one of the God's names is al-Wadud, He who loves. Some non Muslims allege that God in Islam is very strict and cruel God who demands to be obeyed fully. He is not loving and kind. Nothing can be farther from truth than this allegation. It is enough to know that, with the exception of one, each of the 114 chapters of the Noble Qur'an begins with the verse: "In the name of God, the Merciful, the Compassionate."

In one of the sayings of Prophet Muhammad (pbuh) we are told that, "God is more loving and kinder than a mother to her dear child."

Do You Want Allah (SWT) to Love You? Then develop the following qualities!

Allah loves Muhsineen (Good Doers)
Allah loves Tawwabeen (Those who turn to rightfulness)
Allah loves Mutahhareen (Those who keep their bodies free from filth)

Allah loves Muttaqeen (Those who guard themselves against evil)
Allah loves Sabireen (Being Patient)
Allah loves Mutawakkileen (Those who put their trust in Allah)
Allah loves Muqsiteen (Those who act equitably and justly)
It is noteworthy that although one of the things attributed to Allah (SWT) in Islam is the wrath (Ghadab), its application is much more limited compared to His mercifulness and love for His creatures. Indeed, His wrath is only for those who deliberately disbelieve or commit evil actions. Remember Allah (SWT) is also just. Hence evildoers and sinners must have their share of punishment and the virtuous, His bounties and favors.

Wrath or anger is also out of His love and mercy. If His love or mercy did not exist He would not care at all. It is like a father who becomes angry with his son when he does something wrong, because he has care and concern for his son and his entire family, because he wants his son to correct his behaviour and set a lesson for other children not to copy that wrong act.

A rational and intelligent love is the one that involves the good and interest of whole mankind and not a limited number of people. One can do many things to bring good to individuals or groups which bring evil to society or mankind as a whole. For example, if a Judge releases a guilty criminal he might have done something good to that person, but a great harm has been inflicted upon the society and the ideal of justice. One should not let his affections hide the truth. If our beloved child needs injection or operation we should not let our love and passions for him to prevent us from doing so. This is exactly how wrath (Ghadab) of Allah (SWT) acts out of care and concern.

Why should one love Allah (SWT)?

According to Islam, one reason for loving God, as said before lies in the fact that God is the most precious, absolute perfection and eternal beauty, that a man can ever conceive and therefore, man out of his nature that aspires to values, beauty and perfection loves God.

The second reason for loving God, men by nature love whoever does good to them, and they appreciate such favour and benevolence, as Imam Ali (as), said: "Generosity and magnanimity enslave men."

Now, as God is the source of all being, of all generosity and benevolence, man, by virtue of his nature, loves God. Prophet Muhammad (saw), said: "Love Allah (SWT) because He has done good to you and He has bestowed favours upon you."

A believer who has started his spiritual journey towards God first comes to recognize God's blessings upon him in providing him with lots of supports and helps that enabled him to act. Having continued his journey and been equipped with a mystical view of the world, he will realize that every good thing, indeed, comes from God himself. We read in the Noble Qur'an: "Whatever benefit comes to you (O man!), it is from God, and whatever misfortune befalls you, it is from yourself" (Surah An-Nisa, 4:79)

Aside from the fact that one who loves God is loved by Him (5:54), a real love for God prompts one to perform the best of deeds. Reason and nature dictate that if someone really loves God, he would act in a manner that is pleasing to God. In this regard, the Noble Qur'an says:

Say: "If you love Allah, then follow me, and Allah will love you and forgive you your sins," and Allah is Forgiving and Merciful. (Surah Al-E-Imran, 3:31)

This ayah indicates the interrelation between love, as an inner state, and emulating Prophet Muhammad (saw), which is an outward action. Moreover, it implies that no one may neglect his religious obligations under the pretext of love for God. Love for Prophet Muhammad (saw)

The Narratives

In the Qur’an, there exists a chapter by the name of Al-Qasas (The Narratives), which itself is proof that man is in need of stories and narratives.In many places in the Qur’an, stories of Prophets, kings and nations have been mentioned.

In addition, God has presented issues pertaining to wars, peace, family, religion, society and other similar topics, in the form of stories and narratives। By reading these accounts, the people can comprehend and distinguish the paths of progress and regress, and ascent and descent in every field, especially morals. The entire chapter Yusuf has been devoted to the story of Yusuf, Ya’qub, Zulaikha and the brothers. In the beginning of the Chapter, God says:

We narrate to you (O’ Prophet) the most excellent of the narratives by (means of) what We have revealed to you this Qur’an। [Holy Qur'an, ch. Yusuf (12), vs. 3]

While, in the concluding verse of this very chapter, He says:

Indeed (there) in the histories of theirs, is a lesson for men of understanding. [Holy Qur'an, ch. Yusuf (12), vs. 111]

Indeed, one of the distinguished feats of the Qur’an is this very story of Yusuf (a.s.), which it refers to as the ‘best of the narratives’, and at the end of which, it says: In these stories there is a lesson for those, who desire to take a moral and adopt the path of the Perfect Men. In this regard, Amirul Mu’mineen (a.s.), in Nahjul Balaghah, says to his son Imam Hasan (a.s.):

Even though I have not reached the age, which those before me have, yet I have looked into their behaviour and reflected over the events of their lives. I walked amongst their ruins till I was as one of them. In fact, by virtue of those of their affairs that have become known to me, it is as though I have lived with them from the first to the last. I have therefore been able to discern the impure from the clean and the benefit from the harm. I have selected for you the choicest of those matters and collected for you their good points while keeping away from you the useless ones.

This collection caters for the general public, young and old alike, who are acquainted with basic reading and writing. As far as possible, I have endeavoured to omit scientific issues and those aspects, pertaining to traditions, whose comprehension would be demanding and exacting for the general masses

As far as the issue of associating a story to a particular topic is concerned, I do not claim that the stories allude to just one topic or that particular one which has been specified here; rather, there are stories which can be associated with several other topics too, in addition to the topic under which it has been mentioned here.

It is hoped that the readers, after going through the stories and narratives, reflect upon and take lessons from them so that they are able to create within themselves, a new impetus towards perfection of morals; and God Willing, those who are endowed with laudable morals, should relate them to others, for rectification and remedy of the weaker souls.

Imam-e-Zaamin "The Guarantor".

There is a hadith of the Holy Prophet Mumammad (saw) that when you travel, you should give charity (Sadaqah). So is it not better to give the money of Imam-e-Zaamin before you go on your journey rather than when you get back, so that it may reach the poor quicker.

It is said that the Sura Tawheed (Sura Ikhlas), if written and cut into two halves, one given to the traveller and the other left at his home, will always come together again and so ensure the safe journey of the traveller.

The king at the time of our 8th Imam, Imam Reda (as) was Mamoon Rashid son of Haroon Rashid. Mamoon Rashid had forced Imam Reda (as) to take the position of his heir apparent (i.e. Imam Reda (as) was supposed to take over as king after Mamoon Rashid); because he wanted to be accepted by the Shias. Although Imam Reda (as) did not want to take this position, Imam Reda (as) made full use of it to preach Islam openly. To show to the people how much he thought of Imam Reda (as), Mamoon Rashid changed the colour of his court from black to green [the colour of the Imam Reda (as)], Mamoon Rashid also had new coins made with Imam Reda's (as) name on it.

Each Imam (as) is remembered for a specific thing: EX: 4th Imam, Imam Zainul Abideen (as) - In illness. 6th Imam, Imam Jafar Sadiq (as) - For sustenance. And in the same way our 8th Imam, Imam Reda (as) is called upon when someone is about to go on a journey.
The eight Imam, Imam Reda (as) is also called as Imam-e-Zaamin. When Muslims go on journeys they take with them something called Imam-e-Zaamin (another name for Imam Reda (as)) which is some money tied in a cloth. This tradition probably came from the time of Imam Reda (as) when people used to carry money with them especially because it had Holy Imam's (as) name on it. As Mamoon Rashid, the Abbasid caliph the contemporary of Imam Reda (as), had coins minted with the name of Imam Reda (as) on them, it was very easy for the Muslims to carry the name of Imam Reda (as) with them, especially when they went on journeys.

Imam Reda (as) is also known as Imam-e-Zaamin (as). Zaamin means "The Guarantor".

One day when Imam Reda (as) was on his historical journey from Madina to Marw (Khurasan), while in a jungle Imam Reda (as) came across a hunter who was about to kill a deer. The deer was trying to get away and when she saw Holy Imam Reda (as), she said something to him. Holy Imam Reda (as) asked the hunter to free the deer so that she could go and feed her little baby deers who were very hungry. Imam Reda (as) also told the hunter that once the deer had fed her babies she would come back. The hunter allowed the deer to go because Holy Imam Reda (as) had told him to, but he did not think the deer will come back. But Imam Reda (as) waited with the hunter until the deer returned with her young ones. The hunter was amazed on witnessing this miraculous event and he set the deer free as a mark of respect for Imam Reda (as). After this historical event Imam Reda (as) became famous as Imam-e-Zaamin (as).

The famous artist of the contemporary world, Ustad Mahmud Farshchiyan has depicted this historical event in this beautiful masterpiece iconograph entitled "Zaamin-e-Aahu" (The Guarantor of the Deer).

The Great Book On Sufism - The Kashaf Al Mahjoob

This is one of the best and oldest book written on Sufism nearly 950 years ago. It has the saying, methods and rules of the Sufis and the stories of Ahle Sufa, Shaba, Ahle Bayt, Ancient Imams and leading Sufi saints of the early ages whose lives were lived according to Quran and Sunnah. Data Saab discusses the various schools of Sufism, the correct beliefs of Muslims, Conduct, Hadiths and Quranic Tafsir etc. In this way it is a complete book where Islamic teachings are given in such an easy way that from student to saint everyone can benefit. Data Saab proves that Sufis are only those who follow Quran and Sunnah and that Tariqat is no different from Shariah but the Tariqat is the fruit and the end result of shariah, and these two cannot be separated at all. He also refutes the false and fabricated Sufi tales which corrupt people and reminds that we follow the true Sufi examples at all times. Kashf-ul-Mahjub is such a great book that it opens one's heart to the Spiritual Realities and one can easily understand that Sufism is the true Islamic teachings. After reading the book, one finds that his mind, heart and thoughts gets new form of Love, Wisdom and Knowledge that no other book on Sufism provides. Data Saab himself says in this book that people should regard this book, in terms of reading it and benefiting from it. One can surely realize after reading the book ho great is Hazrath Syed Ali Hujwiri's blessed knowledge, Marifat, Tariqat, Haaqah and Waliyaat, given to him by Allah Tala. Analysis and Rank His book hold dominant position in the world of Sufism and it is written in Persian language. This book represents the Sufi theories such as Marifat, Tariqat, Haaqah and Waliyaat in such a way that they reflect the needs of every age. For example, this book was useful early 900 years ago, was useful 500 years ago and is useful today and will be useful for as long as Allah want it to be. Hazrat Nizamuddin Awliya says that: If one does not have a Pir, he should read this book and by blessing of reading it you will find your Pir. This book is like a complete Pir (murshhed e kamil) in Persian language Sufi books it has no other match This book is one of the best and authentic books of Sufism Kashf al-Mahjub is that book on Sufism that all the leading Sufis Saints of India takes their guidance from and it is considered as Torah or Bible of Sufism. Hazrat Syed Ali Hujwiri also known as Data Ganj Baksh holds dominant position in the Ahle Tariqat Saints. He is high-ranking sufi saint. Many people consider him as true saint. His book Kash-al Majub is one of the most authentic books on Sufism. This book does not only have the stories and saying of the saints but has deep roots of original Sufi material. The sayings in this book (Kash al-Mahjub) represent a complete Sufi Saint (Murshid) instructions. Ahle Ilm (Scholars) and Ahle Batil (Spiritual Saints) have both considered the importance of this book. Kash al-Mahjub opens the door of guidance and straight path, enlightens the heart with bright light removes filth and the person who reads this book benefits from the true understanding of Shariat and Tariqat. This book cleans your inner heart and removes the hidden obstacles from your self. Kash al-Mahjub contains the life stories of various Saints and the way it is written opens door for guidance for those who read this book. This book is universal as it helps the Students of Sufism in every age. Hazrat Syed Ali Hujwiri himself writes in his book: Oh Student of Sufism, May Allah give the bounty of both the worlds and he further writes,By writing this book (Kash al-Mahjub) my aim is that if someone has this book then there shouldn't be a need to obtain any other book as I have said in the beginning and your third question of this book that this book will be sufficient for the Students of Sufism.

Hazrat Ali Hajveri (Data Ganj Bakhsh)

He was born in 400 A.H. in Ghazni (Afghanistan). He belonged to a Syed family (descendant of the Holy Prophet). He completed his earlier education in Ghazni by memorizing the Holy Quran. Then he studied Arabic, Farsi, Hadith, Fiqh, Philosophy etc. At that time Ghazni was the center of education in Central Asia, and it was the realm of the famous Afghan ruler Sultan Mahmood Ghaznavi.

After completing the wordly education, he searched for the spiritual education. He travelled to many places for this purpose, and finally became spiritual disciple of Hazrat Abul Fazal Mohammad bin Khatli, in Junaidiya Sufi Order, who lived in Syria.

In Syria, Hazrat Ali Hajveri started his spiritual education under the guidance of Hazrat Abul Fazal, he slept less, ate less, performed tough contemplations & meditation. Then he travelled to many countries & places like Iran, Iraq, Syria, Turkey, Arabia, Azerbaijan etc. There he met many Sufi saints & dervishes.

Once he entangled in a spiritual mystery, and wasn't able to solve it, so then he went to the tomb of Hazrat Bayazid Bistami, where he meditated for many days, even he finally solved that spiritual mystery. On another occasion he entangled, and also went to the tomb of Hazrat Bayazid Bistami, but this time he found no clue. So then he left for Khurasan (A Province in Iran), he stayed in a village, where he found a group of Sufi dervishes. Because Hazrat Ali Hajveri always wore simple & normal dress, so those Sufis said to eachother that this person (Ali Hajveri) doesn't belong their group, (As they all were wearing specific dress of dervishes). Hazrat Ali Hajveri stayed with them, they ate delicious foods, and gave him a dry bread to eat. They also mocked on Hazrat Ali Hajveri, threw on him the crusts of fruits. Hazrat Ali Hazjveri addressed God: "O God! if these people wouldn't be wearing the clothes of your friends (dervishes), then I wouldn't tolerate their insulting behavior."

During the journey of Syria, he visited the tomb of the great Companion of the Holy Prophet, Hazrat Bilal. There he slept for a while, and found himself in Makka, where he saw the Holy Prophet with an old man, he didn't recognize him & thought who he could be? Then Hazrat Ali Hajveri fell on the feet of the Holy Prophet & kissed them. The Holy Prophet knew what Hazrat Ali Hajveri had in his mind, so he told Ali Hajveri: "This old man is Abu Hanifa, your Imam."

Later his spiritual teacher Hazrat Abul Fazal ordered him to go to Lahore to preach the spiritual teachings of Islam. He said: "Hazrat Shah Hussain Zanjani is already there for this purpose, so then why should I go to there? Hazrat Abul Fazal said: "It's none of your business, just go to Lahore." So he left Syria & came to Ghazni. From Ghazni he went to Peshawar & then to Lahore, in 1041 A.D (431 A.H). When he reached to Lahore, he saw that people are taking a coffin towards the graveyard for burial. He asked who is he? People replied that it is the dead body of Hazrat Shah Hussain Zanjani. After hearing that, he understood why his teacher Hazrat Abul Fazal sent him to Lahore. After reaching to Lahore, he started to preach Islam & built a mosque there.

At that time Lahore was included in the Ghazni Kingdom, whose ruler was Sultan Mahmood Ghaznavi. And the governer of Lahore was Ra'e Raju, who was a Hindu & had many great mystical abilities. People of Lahore were used to supply milk to Ra'e Raju in big quantity, as a capitation. Once an old woman was on her way to pass before Hazrat Ali Hajveri, holding a water-pot poured with milk. Hazrat Ali Hajveri asked her to give him some milk from that. The woman refused & said that she has to give it to Ra'e Raju. Hazrat Ali Hajveri said: "Give some milk to me, by the grace of God, your cow will produce much more milk than usual". The woman gave him the pot, Hazrat Ali Hajveri drank some milk, and then threw the remaining into the river. The old woman when went to her home, she was surprised to see the breasts of her cow who were full of milk. She poured all of her pots from milk, but still the cow's breasts were full. Soon this news spread all around the Lahore, and people started to visit Hazrat Ali Hajveri, and all people brought milk for him, and he also drank some milk from their pots & then threw the remaining into the river, and all of their cows started to produce more milk. So they stopped to supply milk to Ra'e Raju.

Later Ra'e Raju sent one of his disciples to Hazrat Ali Hajveri, as his disciples also had mystical abilities. That disciple didn't come back, so Ra'e Raju sent another disciple, who also didn't come back. In that way, he sent all of his disciples, but no one came back at all. Finally he himself went to Hazrat Ali Hajveri, in anger. Ra'e Raju challenged Hazrat Ali Hajveri to show him any miracle. Hazrat Ali Hajveri replied: "I'm not a juggler." But Ra'e Raju tried to impress him with his miracles, and started flying in the air, Hazrat Ali Hajveri ordered his shoes to bring him down. So the shoes of Hazrat Ali Hajveri went to the flying Ra'e Raju & started to strike on his head & broght him down. Ra'e Raju was inspired & embraced Islam on his hands. After accepting Islam he changed his name as Shaikh Ahmed Hindi.

When Hazrat Ali Hajveri built a mosque in Lahore, that mosque's front was towards south, and differed from all other mosques of Lahore. So there became a doubt that this mosque's fron't isn't towards Ka'ba. The Scholars of Lahore objected over that mosque, but Hazrat Ali Hajveri didn't reply them. When the mosque was built completely, he invited all scholars of Lahore & said to them: "You objected over this mosque's Ka'ba direction, now look by yourself in which direction Ka'ba actually is!" When they looked at the front, they saw Ka'ba, as they are sitting before Ka'ba in Makka. All scholars felt ashamed after watching that, and apologized.

Hazrat Ali Hajveri also built a room adjacent to that mosque, and used that room as Khanqa (Spiritual School). Many unbelievers accepted Islam on his hands, many people touched the higher stages of spirituality under his guidance. He married twice, but both of his wives died soon after marriage. He had a son, named "Hasan".

He lived in Lahore for 21 years, and then went to Syria to meet his spiritual teacher Hazrat Abul Fazal. And after the death of Hazrat Abul Fazal in 453 A.H, he again came to Lahore.

Hazrat Ali Hajveri wrote many books, some of his books are: Diwan-e-She'r; Minhajuddin; Al-Bayan Lahal- Al-Ayan; Israrul Kharq Wal-Mauniyat; Behrul Quloob; Kitab Fana Wa Baqa; Birri'ayat Be-Huqooq-Ullah; Kashful Israr; Sharah-e-Kalam; and Kashful Mahjub.

He died at the age of 65 in 465 A.H., in Lahore.

It has a been a practice of Sufi saints coming to the Indian subcontinent to first visit the shrine of Hazrat Usman Ali Hujwiri. Hazrat Khwaja Muinuddin Chishti first came to Lahore in 561 A.H (1165 AD), he stayed at the tomb of Hazrat Ali Hajveri for two weeks to pay his respects at Data Ganj-Bakhsh upon his arriving in the subcontinent. There he was directed to settle in Ajmer Sharif and commence his spiritual mission in India. Hazrat Moinuddin Chishti paid homage to Hazrat Usman Ali Hujwiri in the following words:

Ganj Bakhsh-e faiz-e aalam, mazhar-e Nur-i Khuda

Naqisaan ra pir-e kaamil, kaamilaan ra rahnuma

Translation:

Ganj Buskh (Bestower of Spiritual Treasures) is a grace to the world; a manifester of God's light.
A perfect spiritual teacher for the beginners; a guide for perfected.

His mausoleum, popularly known as Data Durbar, is located inLahore, Pakistan.

The Sayings Of Hazrath Moinudin Chishti RA

1. Without performing Namaz (prayer), none can approach Allah (God), because Namaz is the climax (mi'raj) in the process of such an approach for the pious.

2. If all the rules of Namaz were not followed properly, it is struck back on the face of him who offers such a Namaz.

3. The heart of a lover (True lover of Allah) constantly burns with the fire of love, so much so that whatever intrudes upon its sanctity is burnt to ashes.

4. A sin committed does not harm an individual so much as looking down upon one's own fellow human beings.

5. Of all the worship that pleases Almighty Allah, the most is the granting of relief to the humble and the oppressed.

6. Performance of charity is the key of attaining the estate of a philanthropist.

7. The one who does not perform devotion of Allah is engaged in the career of earning a sinful living.

8. There are four cardinal virtues of the individual self: (i) refraining from begging in the state of penury; (ii) showing the attitude of being well-fed when feeling hungry; (iii) maintaining a cheerfulness in the time of sorrow; and (iv) befriending the enemy.

9. That man is a true devotee of Almighty Allah, who resigns with pleasure to the misfortune that comes from his beloved (Almighty Allah).

10. The path of Love of God is such a path that whosoever steps into it, loses himself.

11. For a follower of the path of Truth, it is worse than sin to disdain or look down upon anyone.

12. Those who are true Lovers of God give away both of the worlds for the sake of their Beloved and even then feel that they have done nothing worthy.

13. Perfection in faith is evident by three things: (i) Fear, (ii) Hope, and (iii) Love