Imdad Ul Mushtaq Identifier-arkark://t10p6j OcrABBYY FineReader Imdad ul Mushtaq Ila Ashraf ul Akhlaq Authored by Hakeem ul Ummat Hazrat Maulana Ashraf Ali Thanvi r.a. The present book “Imdad ul Mushtaq” contains biography and life history of the famous Deobandi Scholar Hazrat Hajji Shah Muhammad Imdadullah Muhajir Makki in Urdu language. Imdadul Mushtaq Urdu (Computer composed). Home/ Beliefs and Practices/ Tasawwuf/ Imdadul Mushtaq Urdu (Computer composed). 40 of Enter Your.

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On December 7, , he arrived at Banares. From there, he departed for Arabia for Hajj and pilgrimage of the tomb of shrine of Muhammad. Shah informed him that, after his pilgrimage to Medina , he should return to India.

Sayyid Qudratullah Banarasi Makki sent several of his murids to accompany him to Medina. After the death of his first wife, he married a blind widow. Because she was blind, she could not manage all household work, so she requested him to take another wife so all household work.

Imdadullah then married for the third time. He-swt Alone is Self-Sustaining, everything else exists because He-swt sustains it. Here the Salik sees that the lights of these Circles of Love leap unto his Rooh and the Light of Love covers from all directions, the inside and outside, and the front and back. The Rooh of the Salik glows in this fire of love, the way iron glows in fire and itself becomes the fire. This principle remains applicable even for higher stations.

In this meditation, he witnesses everything of the earth and the heavens, every tree, stone and mountain, or in other words, every living and non-living object prostrating itself. Its Tasbeeh is Un-Najm-o Washajar-o yassjudaan The Salik finds everything, everyone whether from the Visible Realm or from the Higher Realm, as far as he can observe, prostrating itself.

Everything belongs to Allah-swt. It is just Him, no one else! When the Rooh of the Salik steps in here, it sees that all things are vanishing one by one and their every sign is fading away.

There is pitch darkness all around; this feeling of Fana dominates every other feeling. Please note that there are some other Maraqbaat within Fana o Baqa that are not taught to everyone and are therefore not being written about.

These are for the select few; a normal seeker could lose his senses. In this Maraqbah, lights start descending from the Higher Realm and gradually everything becomes visible.

However, the Lights of Baqa are seen permeating everything and everyone, implying that everything exists only because Allah-swt is causing it to exist; otherwise, it has no reality of its own. This Circle is the representation of Divine Majesty each Maraqbah encompasses all the world beneath it, therefore it is referred to as a circle. It should be noted that while much has been mentioned in a few sentences, realistically, it is not that easy.

The vastness of each of the Circle defies human calculation.

Now a large number of their Arwah Plural of Rooh - Spirits can be seen at these stations, whilst the vastness of Fana Baqa is immeasurable. After conducting the Maraqbaat of Fana Baqa and Fana fir Rasool, the seeker is taken to the next stations. We have seen newcomers coming to our Shaikh-rua, attaining these Maraqbaat within a week and going back; however, in my case, it took years.

Sometimes Sair-e Salah is enjoined. When the Takbeer is called, the Arwah line up and get ready. Normally, the Shaikh of the Time leads the Salah and two Nawafil voluntary prayers are offered. This Faqeer has the honour of offering his Salah led personally by the Holy Prophet-saaws more than once, but such occasions are very rare.

After this is the stage of Sair-e Quran. The Arwah stand, with folded hands, in front of Bait Allah and attain the honour of reciting a few verses from the Holy Quran. The Arwah go inside and partake of the blessings of the presence of the Holy Prophet-saaws. What is it like there? Those who wish to know will find out by acquiring all of this, Insha Allah Allah willing. The Rooh of the Salik comes before the audience of the Holy Prophet-saaws.

The Holy Prophet-saaws is gracing the occasion. To his left are seated the Righteous Caliphs in the order of their Caliphate. There are four chairs placed just behind the Righteous Caliphs. On the fourth chair will sit Imam Mahdi, after his death, while the one to sit on the second chair has not yet arrived in Barzakh. It may be that he is still in this world, or may be he has not even arrived in this world yet. The service that Allah-swt desires to take from him is indicated by the gift, like some are granted a pen, some a sword, a flag or a prayer mat; women are usually granted a Chadar, a Tasbeeh or a prayer mat.

The majority of scholars have written that this is the culmination of Sulook, while in actual fact, this is just the introduction to Sulook, which actually begins from here. The progress of Sufis continues even in Barzakh; all of them progress in feelings whilst some progress in stations also. For these people progress will continue even on the Day of Resurrection and also in Jannah, where, their each day will be better than their previous day.

As Jannah will last forever, their progress and advancement will also continue forever. This Faqeer has written, to an extent, in the form of hints, for the guidance of the Salikeen of this Grand Silsilah. The purpose is not to convince anyone or initiate a debate. Did the sceptics accept the views of the Men of God, from the earliest of times till the present, who were of a very high academic standing, who always wrote and spoke about Tasawwuf and Sulook, and consolidated and put forward solid arguments?

What a break-through!

Yes, the topic on which this Faqeer dared to write had so far remained un-addressed, since it was talked about with only those people who possessed these feelings. But, probably it is now required for guiding those who have been initiated and for inspiring others, provided they are not stuck in the quicksand of rejection.

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Knowledge All sources of knowledge and that which is said to be knowledge is not at all knowledge; it is only information. A person may have a lot of information, but this does not influence his character.

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However, the Prophets, and only the Prophets disseminate knowledge. They not only tell about all things, the Divine Being, the Akhirah i.

Thus, only that information, which also has feelings associated with it, deserves to be called as knowledge. Therefore, knowledge is obtained only from the Prophets-as. The Holy Prophet-saaws is the treasure of all knowledge of the first and the last, but much more than all of that, is his personal knowledge. Therefore his teachings are, in fact, the real source of knowledge. Whatever the Holy Prophet-saaws says, the lights of his noble Qalb enter the Qalb of a seeker and produce those feelings in it.

This was the miracle of a single glance of the Holy Prophet-saaws. Now, imagine their further greatness and see those who, in this world, Barzakh and the Hereafter, are present in his exalted company.

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Later on, the way the scholars were categorised as Mufassir, Muhaddith and Faqih, in the same way, those who achieved spiritual excellence came to be known as Sufis. And for us is to explain plainly. Probably, I have written a lot, without having written much, and Insha Allah it shall be sufficient for the guidance of the Ahbab of the Silsilah.

Who knows if any one, after this, would be able to uncover such mysteries or not! Everyone has to leave this world and the truth will become manifest on the Day of Resurrection. We will also be there and so will be the other creations of Allah-swt. But what will be the use of believing then?

Believing and accepting are bound to the present. The one, whom Allah-swt grants the opportunity, must come and partake generously of all these blessings.

This Faqeer prays to Allah-swt for an end in which these feelings and the ways to their enhancement are safely taken along, because we have witnessed many vicissitudes of time where many a home was ruined or burnt and many a wilderness turned into gardens. After doing Zikr on the seventh Latifah, the first Latifah is done again, whose method had been given in the beginning. During Zikr the breathing should be rapid and forceful, accompanied by the movement of the body, which starts automatically with rapid breathing.

It should be borne in mind that no breath is left without Zikr. Attention should be focussed on the Qalb and the continuity in Zikr should not break. Its method is that after Zikr on the seventh Latifah, Zikr is done on the first Latifah and then breathing is restored to its normal speed for Rabitah.

Mujahidah is an effort, if adopted even by a Kafir non-believer , he can also gain visions of this physical world , because Iman is not a requirement to observe worldly events. Iman is required only for observing the realities of the Higher Realm and the Akhirah. If someone has the wealth of Iman and Mujahidah both, he may start experiencing Mushahidaat, even in the absence of a Shaikh. However, it is another matter that, once the faculty of Mushahidah develops, Shaitan may pluck him, because in the absence of a Shaikh, one cannot understand by oneself, which direction to go or what to do.

The second fact is that in the absence of Tawajjuh, one may acquire Mushahidaat, but certainly not Maraqbaat. With reference to Maraqbaat, it is necessary that the Tawajjuh of a Shaikh is available. Else, if one starts travelling in the right direction towards Ahadiyyat, with the speed of the Rooh, instead of the speed of light, it would take fifty thousand years to reach Ahadiyyat.

Therefore, the Maraqbaat cannot be attained by oneself. It is only the Tawajjuh of a Shaikh that can take one to Ahadiyyat in an instant. If a seeker is blessed with Maraqbaat through the Tawajjuh of a Shaikh, then the degree of Mushahidah should be such that, while doing Maraqbah Ahadiyyat, he should be able to see Ahadiyyat, his own self and those who are present there.

This is the best observation. A lesser degree is that he should see the station and experience its feelings. If he cannot see the station, he should at least see himself his Rooh standing there, he should see at least one of the two. If, even this is not the case, then an even lesser degree is that he should see the lights of Ahadiyyat, and when the station changes, he should start seeing the lights of the next station.

Some people are granted Wajdan instead of Mushahidaat. Wajdan is stronger and surer as compared to Kashf, and is a very superior form of intuition from Allah-swt. The Sufis in the list were known in the 20th century or later. They are grouped geographically.

Gangoh Hindi: Demographics As of India census,[1] Gangoh had a population of 59, Males constitute Gangoh has an average literacy rate of The town [Gangoh] consists of an old and new quarter, the former founded by a legendary hero.

Raja Gang, from whom its name is derived, and the latter by the famous saint Shaikh Abdul Kuddus, who gives his title to the western suburb, where his mausoleum stands, built by Humayun in and Molana Rasheed Ahmad Gangohi which was co-founder of madrasa darul-aloom Deuband and participated in war against East India Company under the flag of Haji Imdadullah Muhajir Makki.

During the Mutiny Gan. He was known as Shah Walliullah because of his piety. He was a prominent Islamic scholar of Delhi. He memorized the Qur'an by the age of seven.

Soon thereafter, he mastered Arabic and Persian letters. However he joined the team for a very brief period of time and then dissociated himself from the task. His father, Shah Abdur Ra.

He went on to establish Darul Uloom Deoband in with the financial help and funding of the Muslim states within India and the rich individuals of the Muslim Indian community. It was through his work that a prominent madrasa was established in Deoband and a masjid was built in Through his efforts, Islamic schools were established at various other locations as well. Then he travelled to Saharanpur, where he lived with his maternal gr. The Chishti Order is known for its emphasis on love, tolerance, and openness.

It was the first of the four main Sufi orders Chishti, Qadiriyya, Suhrawardiyya and Naqshbandi to be established in this region. There are now several branches of the order, which has been the most prominent South Asian Sufi brotherhood since the 12th century.

He is known as a Hanafi scholar leading the anti-Ahmadiyya movement. On the side of his mother Masuma Mawsufa, he descended from Abdul Qadir Jilani in the 24th generation and from Muhammad through Hussain Ibn-e-Ali in the 37th generation. The Darul Uloom Deoband Urdu: It is located at Deoband, a town in Saharanpur district, Uttar Pradesh. The school was founded in by the ulema Islamic scholars.

Program The school teaches manqulat revealed Islamic sciences according to the Hanafi school of Islamic jurisprudence. In this seminary, Nanautawi instituted modern methods of learning such as teaching in classrooms, a fixed and carefully selected curriculum, lectures by academics who were leaders in their fields, exam periods, merit prizes, and a publishing press.

Students were taught in Urdu, and sometimes in Arabic for theological reasons or Persian, for cultural and literary reasons. The curriculum is based on a highly modified version of the 18th century Indo-Islamic syllabus known as Dars-e-Nizami. The students learn the Quran and its exegesis; Hadith and its commentary; and j.

Deobandi Pashto and Persian: The movement was inspired by scholar Shah Waliullah Dehlawi — ,[3][4] and it was founded in in the wake of the First War of Indian Independence in northern India a decade earlier. The group founded an Islamic seminary known as Darul Uloom Deoband,[6] where the Islamic revivalist an. He was also a Sufi shaykh of the Chishti order, being a disciple and successor of Rashid Ahmad Gangohi.

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