Hilyatul Awliya Urdu Pdf Download by Nechdee, released 11 October Hilyatul Awliya Urdu Pdf Download >>> Kitnay. Name: Hilyat-ul-Auliya Urdu wa Tabaqaat-ul-Asfiya 4. Name: حلیتہ الاولیاء اردو و طبقات الاصفیاء ۴. Author: Imam Allama Abu Naeem Ahmad bin Abdullah امام. Hilyatul Auliya Urdu is the translation of a great book of Abu Nuaym Ahmad. The book contains the biography of the saints, scholars, and the.
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Hilyatul Auliya Urdu By Abu Nuaym Ahmad Pdf – The Library Pk
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There are hundreds of Spiritual Order’s which are all on the correct path but the Naqshbandiya, together with the Qadiriya, Chistiya and Suhrawardiya, are considered as the four main Silsila’s of the Ahl as-Sunnah wa’l Jama’at.
The designation of the Naqshbandi Golden Chain has changed from century to century. From the time of Bayazid al-Bistami [d. From the time of Hadrat Shah Naqshband [d. Naqshbandiyya means to “tie the Naqsh very well. From the time of Sayyadina Ahmad al-Faruqi [d.
From the time of Sayyidina Khalid al-Baghdadi [d. In he was made principal of a Sunni Hanbalite school in Baghdad.
His contribution and renown in the sciences of Sufism and Sharia was so immense that he became known hioyatul the spiritual pole of his time, al-Gauth al Azam the “Supreme Helper” or the “Mightiest Succor”. His writings were similar to those of al-Ghazali in that they dealt with both the fundamentals of Islam and the mystical experience of Sufism. There are even small groups in Europe and the Americas. The famous traveller and writer Isabelle Eberhardt also belonged to the Qadiri order.
The Chishti Order is a Sufi order within the mystic branches of Islam which was founded in Chisht, a small town near Herat, about C. The Chishti Order is known for its emphasis on love, tolerance, and openness. He oversaw the growth of the order in the 13th century as Islamic religious laws were canonized. Chishti master Hazrat Inayat Khan rehmatullah alaih — was the first to bring the Sufi path to the West, arriving in America in and later settling near Paris, France.
All his teaching was given in English, and 12 volumes of his discourses on awlkya related to the spiritual path are still available from American, European, and Indian sources.
Initiates of his form of Sufi practice now number in the several thousands all over the world. He was born in Hijri, and lived for yrs, When Hazrat Sayed Badiuddin Zinda Shah Madar radi Allah anhu was 14 years of age, he had completed the education and he asked his father Sayed kazi kidwattuddin ali halbi radi Allah anhu that he wishes to merge in the Jaffariya chain. That thought also encouraged him to say before his parents that there are two main tasks to be done in his life one is towards the almighty Allah and other is towards the parents.
Hence he requested them to let him go into the way of Islam and spread the teachings of Islam amongst others. He was permitted by his parents for the task with the answer that we free you from our rights and let you in the hands of the almighty Allah.
I used to see a miraculous light here, but now that I had seen you I believe that the light I had seen is you.
Hazrat Sayed Badiuddin Zinda Shah Madar radiAllah anhu got fame in the region that there is a true follower of Islam here in the people, and that he is sure a wali of Allah, who is an example into himself. In the first meeting he kissed the forehead and eyes of Madar Sahib radiAllah anhu and said that in a dream he saw awlkya The Prophet may peace be awpiya him in one gathering has ordered Bustami radiAllah anhu that very soon you will meet a man whose name will be Ahmad Badiuddin radiAllah anhu.
So when you meet him you should offer him all the teachings that you have earned, as it is his authority. So I am ready to do so.
After that he stayed there for some days. One day when urfu was doing the Tawa’af of the Kaba shareef when he heard a voice saying that: Hearing this it was the extent of his curiosity and he left immediately towards Madina.
Junaid Baghdadi has said in his sayings about Hazrat Afreen Bayazid Bustami radiAllah anhu that his status in the walies is the most prominent one.
Where all the ways towards the followers of the almighty ends, there starts the beginning of the Bayjid chain. Hazrat Urdk al-Badawi radiaAllah anhu is one of the 4 main kutub-ul-kutubs of this world who handels the nizam of all the Auliya Allah.
He was noted for his ascetic behavior, and was also known to perform many miracles. This silsila was, extremely popular during both the Mamluk and Ottoman periods of Egypt. During the Ottoman period, this order spread to Turkey and there were several Tekkes or zawiyas in Istanbul many of which survived until the founding of the Turkish republic.
The Urs of Hazrat Seyyid Badawi radiaAllah uru is still celebrated in Alwiya every year where the population of Tanta swells to almost double. Tents are placed in the streets around the Mosque of Seyyid Badawi radiaAllah anhu where Qur’an recitations and sermons by important scholars from al-Azhar are delivered. The Qalandariyah, Qalandaris or “kalandars” are wanderering Sufi dervishes. The term covers a variety of sects, not centrally organized.
Starting in the early 12th century, the movement gained popularity in Greater Khorasan and neighbouring regions. The first references are found in 11th century prose text Qalandarname The Tale of the Kalandar attributed to Ansari Harawi.
The term Qalandariyyat the Qalandar condition appears to be first applied by Sanai Ghaznavi d in seminal poetic works where diverse practices are described. Particular to the qalandar genre of poetry are terms that refer to gambling, games, intoxicants and Nazar ila’l-murd – themes commonly referred to as kufriyyat or kharabat.
The term remains in popular culture. Sufi qawwali singers the Sabri brothers and international Qawwali star Nustrat Fateh Ali Khan favoured the chant dam a dam masta qalandar Oh go, go, crazy Qalandar! Today, the term qalanders in South Asia often refers to roaming Muslim teachers who may be spiritually associated with the above mentioned saints.
One of his forefather’s name was ‘Rifaah’ and so he became very popular with the name of Rifayee. He belonged to the ‘Shaafayee’ Maslak. He asked him to name the boy Ahmed. The order has a marked presence in Syria and Egypt and plays urdh noticeable role in Kosovo and Albania.
The Rifa’i Tariqa awlita a notable tendency to blend worship styles or ideas with those of other orders that predominate in the local area. The order spread into Anatolia during the 14th and 15th Centuries and ibn Battuta makes note of Rifa’i ‘tekkes’ in central Anatolia.
The order however, began to make ground in Turkey during the 17th to 19th centuries when tekkes began to be found in Istanbul the imperial capital of the Ottoman Empire, from here the order spread into the Balkans especially Bosnia where they are still presentmodern day Albania and Kosovo.
Current manifestations of the order in the United States include the tekkes lodges in Staten Uedu and Toronto that were under the guidance of the late Shaykh Xhemali Shehu d. Each of these orders hilytul ultimately Turkish in origin.
Hayatul Awliya wa Tabaqatul Asfiya By Shaykh Abu Nuaym Ahmad Isfahani (r.a.)
He was born in Ghumara, near Cueta in northern Morocco into a family of peasant labourers. He subsequently traveled to many countries. He did so, and became the close follower of this spiritual master who initiated him in the way of remembrance of Allah. When he awlia Hazrat Moulay Abus-Salam RAafter ritually washing himself, he said, ‘O Hilyztul, I have been washed of my knowledge and action so that I do not possess knowledge or action except what comes to me from this Shaykh.
Later on in life, when asked who his spiritual master was, he used to reply, ‘I used to be the close follower murid of Hazrat Moulay Abus-Salam Ibn Mashish RAbut I am no more the murid of any human master.
Hazrat Shaykh Abu’l-Abbas al-Mursi d. He was an ocean without a shore. Hazrat Shaykh ash-Shazhili RA had hundreds of close followers in both Alexandria and Cairo, not only from among the common people but also from among the ruling classes.
He taught his close followers to lead a life of contemplation and remembrance of Allah while performing the normal everyday activities of the world. He disliked initiating any would-be follower unless that person already had a profession. His xwliya to his close followers was to apply the teachings of Islam in their own lives in the world and to transform their existence. Shattari is a Sufi mystical order tariqah originating in Persia in the fifteenth century A. The word Shattar means “speed”, “rapidness” or “fast-goer and is a system of spiritual practices which lead quickly to a state of annihilation of the ego in God fana and subsistence through God baqa.
Idries Shah RAwriting in The Sufis, states that the Shattari technique or “the Rapidness” originated with the Naqshbandi Sufi Order and that after the early nineteenth century it returned to “the custody” of that “parent school”. The Shattari succession or chain of transmission silsilah is said to ultimately go back to Sheikh Bayazid Taifur Bustami radiAllah Anhu ,whilst the order itself, which uses the Shattari techniques, is a branch of the Tayfuri Khanwada and was reputedly founded by Sheikh Sirajuddin Abdullah Shattar RA d.
Originating in Persia, the order and its teachings were later brought to India by Sheikh Abdullah Shattar. His procedure was to approach the chief of a Sufi group and say, ‘Teach me your method, share it with me. If you will not, I invite you to share mine. It is uncertain whether Tansen was tutored in Sufism, in music or in both, but Tansen was familiar with Sufism.
Sayyid Muhammad Ghawth RA tomb in Gwalior is a well-known tourist attraction, and regarded hilyatkl an excellent example of Mughal Hilyayul. Tansen was buried in Ghawth’s tomb complex. His surviving work is called Kitab Adab Al-Muridin. His son is buried in Tashkent. Suhrawardiyya originated in Iraq but succeeded only in India to take shape as a fraternity with its infrastructure, internal hierarchy of members and cloisters and a single centre in Multan and Uchch.
Shaikh Shihab ad-din Abu Hafs Umar al-Suhrawardi RAtook recourse to active life, renounced reclusion and excessive fasting, maintained close contacts with the authorities, and undertook diplomatic missions and political settlement of hlyatul. Iltutmish appointed him as “Shaikhul Islam” after the invasion of Multan and topple its ruler, Qabacha.
During the Mongol invasion he became the peace negotiotor between invaders and muslim army.