Ghous e azam family tree english


  • Hazrat Shaikh Abdul Qadir Gilani/ Ghaus-e-Azam/ bade pir sahab
  • The Miracles of Shaikh Abdul Qadir Jilani Radiallahu Anh
  • A few will be presented here to give us a glimpse into his spiritual status. There was a wise and influential priest in Baghdad who had many followers. The caliph introduced all the wise men and teachers of the time to the priest, but none could remove his doubts.

    As the priest lifted a chess piece to move, his eyes met with those of the Shaikh. He blinked his eyes…. He was shouting for help when a young shepherd jumped into the water and saved him. As he came out of the water he realized that he was naked and had been transformed into a young girl. The shepherd asked the girl where she was from and she answered from Baghdad. The shepherd said that they were at a distance of a few months journey from Baghdad.

    He honoured and protected her but as she had nowhere to go he eventually married her and had three children who grew up. One day as she was washing laundry in the same river where she had appeared many years earlier, she slipped and fell in.

    As she opened her eyes…. One day she was attacked in a lonely place by a man intending do dishonour her. People saw him stop, angrily grab his wooden shoe and throw it in the air.

    However, they did not see the show fall down. That shoe fell on the head of the man who was attacking the girl in Ceylon and killed him. That shoe is still kept in Ceylon as a relic. Go and wash it! As I opened the book for the last time, I saw only empty white pages; all the writing had disappeared.

    On entering this jungle he would see many sand heaps. He should sit on the fifth sand heap that he passed. Towards the third portion of the night, he would find an army of Jinns passing by. They will look really frightening and fierce, but he should not fear. He should remain seated and wait. Exactly at the time of the first light, the most powerful King of the Jinns would pass that way and he would personally come to him and ask his problem.

    After some time, I saw armies of Jinns in frightening forms passing by. They were very upset with me sitting in their path, but they passed without saying a word, as they did not have the courage to enter the circle.

    In the morning, the King passed and asked my request. He then sent the Jinns to summon back the Jinn who had captured my daughter. My daughter was brought back and the King ordered the mischievous Jinn to be beheaded. Each time he would see himself with a different woman and upon waking up he would perform the ghusl. Some of the women he saw he actually knew and others were strangers. I saw your name inscribed on the Lawh-e-Mahfooz and I discovered from what was recorded upon it, that you would be guilty of committing adultery no fewer than seventy times.

    So I pleaded with Almighty Allah on your behalf until he changed that for you so that instead of being a conscious real-life experience, it would merely be a wet dream. Do you not realize that the hearts of the people are in my hand? If I wish, I move them away from me and if I wish, I attract them towards me. He was seated directly in front of the great Saint.

    It was beautified even more by a stream, which flowed through it. He immediately answered the call of nature, performed wudhu and then prayed two rakaats Salaah. During this journey, he reached a valley and rested there. He then noticed that the valley was the same place where he had been transported during the lecture. When he went beside the tree, he found that his missing keys were still hanging on the branch of the tree. He then placed his hand into his cloak and remained silent for a short time.

    After he removed his hand from inside his cloak, drops of water began to drip from his sleeves. Due to his spiritual state, the students did not ask him any questions but rather, they recorded the date, day and time of this astonishing event. The students were very confused by this as they had never seen these traders in Baghdad before. When they asked the traders the reason for them bringing the gifts, they said that two months earlier, whilst they were sailing to Baghdad, their ship was caught in a fierce storm.

    When they called out to him, they found that from the Unseen a hand lifted their ship to safety. Raise him to become like you. After some time the mother came to see her son and found him thin and pale and eating a crust of bread.

    She was angry and asked to see the Shaikh. When she came upon him she found him well dressed, seated in a pleasant room and eating a chicken.

    He immediately stood up in respect. As the lion ran towards the cow, this weak old dog pounced on the lion. It caught the lion by its throat and killed it by tearing open its stomach. It also shows that even animals recognize and are loyal to the Awliya Allah.

    The sick patient addressed Huzoor Ghaus-e-Azam AS by his name and saluted and requested to come near him. The sick patient asked, do you recognize me? He said, no. I was weak as you observed, and said with your blessings Almighty Allah granted me new life. Huzoor Ghaus-e-Azam AS one day expressed a story of his childhood that he was on journey with a Karwan. During journey, a group of dacoits halted the Karwan and started looting money and goods from the people in Karwan.

    He replied I have forty dinars. They started checking his clothes but found no pocket. The dacoits reached his leader and presented all what they looted from the Karwan. They also mentioned that there is a child in the Karwan who said that he had forty dinars while there was no pocket in his clothes.

    The leader of dacoits asked his companions to get that child to him. They went back and asked that child to follow them to their leader. I have forty dinars which my mother stitched in a pocket inside my clothes. The leader asked to get the dinars out. He immediately unstitched his clothes from inside and presented forty dinars to leader of dacoits.

    The leader of dacoits wondered on his truth and obedience of his mother. He started repenting with this thinking that we people always told lie, teased our parents, murdered many people and looted their money and goods but this child fears Almighty Allah and dared to tell the truth. He immediately returned that forty dinars to the child and also asked his companions to return money and goods to the concerned people in the Karwan, and decided to discontinue robbery. He released all his companions and asked them to do some good job to earn right livelihood.

    He said, there are leaders in people as well as Jinns and angels and said I am leader of humanbeings, Jinns and angels. Hazrat Shaikh Abu Saeed Abdullah Baghdadi RA said that one day his 16 years old daughter went to the roof of his house but never returned as she was kidnapped by a Jinn.

    Huzoor Ghaus-e-Azam AS advised him to go to a specific point today night and after drawing a circle on the ground around him sit inside the same and keep reciting Bismillah Ali Binte Abdul Qadir. At midnight a group of Jinns would pass from there.

    Although faces of those Jinns would be different but you need not get frightened, Huzoor said. In the early morning, a leader of Jinns would pass nearby you and ask you what should I do for you? You tell him my reference and the whole story. In the early morning when King of Jinns appeared near him alongwith a large group of Jinns, he asked me what should I do for you?

    When the King of Jinns listened the reference of Huzoor Paak, he immediately came down from the horse and kissed the earth and sat outside the circle. He said he told the story of his daughter kidnapped by a Jinn. The King of Jinns immediately ordered that the Jinn who had kidnapped his daughter should come immediately. Within few minutes, a Jinn along with his daughter appeared there. The King asked him as to why he kidnapped his daughter.

    He replied this girl was dear to him. The King ordered his Jinns to cut the head of that Jinn who kidnapped the girl. Anyway, the kidnapped girl was returned to his father. Once upon a time, a Muslim and a Christian were debating. At once, Huzoor Ghaus-e-Azam AS reached there and said to the Christian that you are talking about a Prophet whereas he can do so and he is not a Prophet.

    He went to the nearest graveyard and pointed to one grave. With the blessings of Huzoor Ghaus-e-Azam AS , the grave automatically opened and the dead became alive and came out of the grave. Once upon a time, a disciple of Huzoor Ghaus-e-Azam AS invited him to his house and made good arrangement of food.

    Huzoor Ghaus-e-Azam AS reached there by a lion. On reaching, Huzoor Ghaus-e-Azam AS asked his disciple what arrangement of food has he made for his lion who took him to his house.

    Huzoor Ghaus-e-Azam AS immediately asked, do have some arrangement of food for his lion. What your lion likes to eat. Huzoor Ghaus-e-Azam AS replied, the lion eats one humanbeing at a time. The disciple replied, yes Huzoor! I have arrangement of food for your lion. Huzoor Ghaus-e-Azam AS entered his house and lion was tied outside the room in the courtyard. That disciple had six children, one wife and himself. Huzoor Ghaus-e-Azam AS took food and the lion ate the child.

    Huzoor Ghaus-e-Azam AS stayed there for four days. When the disciple served food to Huzoor Ghaus-e-Azam AS , he put his other child before the lion to eat. The lion ate all his six children and his wife. Huzoor Ghaus-e-Azam AS sitting inside the room was seeing all the situation that he has presented all his six children and his wife to the lion and now he has presented himself to the lion to eat.

    Huzoor Ghaus-e-Azam AS ordered the lion to vomit all his six children and wife alive. The lion acted upon the order of Huzoor Ghaus-e-Azam AS and vomited all the six children and wife of the disciple.

    Huzoor Ghaus-e-Azam AS was very much pleased with his disciple because of his true love with him and before leaving his house blessed him with spiritual rewards. He was the glory of the learned and the light of Islam; the Spokesman of theologians, the Interpreter of men of spiritual knowledge, the unique Leader of Leaders; the Leader of nations; the Chief of the chiefs; the Succourer of men and the Jinn; the Reviver of Religion; possessed of very high and perfect spiritual knowledge; and hailed as the Honour of Religion.

    He used to spend most of his time in the contemplation and love of Allah God. Once he was sitting on the bank of a river in deep contemplation, when upon opening of his eyes, he saw an apple floating down the river.

    The apple, which reached him near the bank, was taken up and eaten by him. Soon after, his conscience questioned the propriety whether the apple eaten by him was lawful. He got up and walked along the bank of the river towards the sides from where the apple had come, in order to find out the owner of the garden where from the apple had fallen into the river.

    Hazrat intended to pay him the price for the apple in order to make the energy derived from that apple lawful, since he had eaten it, without his permission. After a long journey, he reached a spot where appeared a large garden on the bank of the river, which convinced him that the apple eaten by him had fallen from that garden.

    Upon inquiry he learnt that the garden belonged to Hazrat Abdullah Sawmai. Hazrat Abu Saleh approached him and begged his pardon for eating the apple of his garden without his prior permission. He therefore, asked him to pay the price of the apple before his request for pardon was considered. The price was to serve under him as long as he desired.

    Hazrat Abu Saleh agreed to serve Hazrat Abdullah Sawmai for as long a period as his service was considered necessary. After a few years service, Hazrat Abu Saleh asked the owner of the garden to grant him pardon and release him. Hazrat Abdullah Sawmai, before pardoning and allowing him to leave, asked Hazrat Abu Saleh to agree to marry his daughter who, he was told, was blind, deaf, lame and paralytic of hands.

    After marriage he was also to stay with them until a child was born to them. These were the qualifying conditions of his release. In order to obtain his pardon, Hazrat Abu Saleh Jangi Dost agreed to the proposal and the marriage was accordingly fixed up. When he entered the chamber of the bride, he saw instead a beautiful and healthy lady. He turned his eyes from he assuming that he had entered a wrong chamber because the lady before him did not tally with the description given to him.

    He called him and explained to him that he had stated that his daughter was blind, because her eyes never fell upon any outsider other than members of their family; she was said to be deaf, because she had never heard untruthful statements; she was supposedly lame, because she never undertook and stepped on towards committing acts, alien to the laws of Islam. Such a description of his wife enlightened Hazrat Abu Saleh with a new light and he began to live happily with his wife whose name was Umul Khair Fatima.

    The child was named Abu Muhammad Abdul Qadir. Abu Muhammad was his Kuniet that is the name by which he was familiarly called by relatives and neighbours. Hazrat Abu Bakar Bin Hawara once told some of his disciples that in the near future a great Wali Saint would be born in Ajam a non-Arab country — who would be God fearing and highly respected by the people of his time and thereafter. His foot will be on the neck of all Walis Saints and Walis of his time would testify to the truth of his claim.

    Despite having taken birth in such an advanced age of his mother, he was nevertheless, possessed of all the good faculties normally expected of a healthy child.

    The child was a born Wali Saint. From the very birth, he was endowed with germs of Psychic powers. His Wilayat was obviously felt from his infancy. This fact has been proved on the evidence of his mother. Once the new moon of the month of fasting was not visible in the evening on account of clouds. In the morning people came to his mother to inquire whether the day was the first of Ramzan. She replied that her child did not take her milk during daytime, which indicated that the day was the first of Ramzan.

    As a child, Saiyidina Hazrat Abdul Qadir would not play with other children. The Psychic powers, which were exhibited by him in his infancy, naturally developed as he grew up, and were visible in all the stages of his holy life. Once the children of the vicinity, where Saiyidina Abdul Qadir with his mother was living, invited him to play. He was quiet and sober from his early childhood and was generally disposed towards contemplation.

    His mother and his maternal grandfather, who themselves were, Walis aulia karaam naturally gave him the training that was necessary for a Wali. It may be said, that he was brought up in the cradle of Sufism. Whenever he thought of playing, he will hear a voice questioning him where he was going. At the age of ten, however, he attended school.

    He should sit on the fifth sand heap that he passed. Towards the third portion of the night, he would find an army of Jinns passing by. They will look really frightening and fierce, but he should not fear. He should remain seated and wait. Exactly at the time of the first light, the most powerful King of the Jinns would pass that way and he would personally come to him and ask his problem.

    After some time, I saw armies of Jinns in frightening forms passing by. They were very upset with me sitting in their path, but they passed without saying a word, as they did not have the courage to enter the circle. In the morning, the King passed and asked my request. He then sent the Jinns to summon back the Jinn who had captured my daughter. My daughter was brought back and the King ordered the mischievous Jinn to be beheaded. Each time he would see himself with a different woman and upon waking up he would perform the ghusl.

    Some of the women he saw he actually knew and others were strangers. I saw your name inscribed on the Lawh-e-Mahfooz and I discovered from what was recorded upon it, that you would be guilty of committing adultery no fewer than seventy times. So I pleaded with Almighty Allah on your behalf until he changed that for you so that instead of being a conscious real-life experience, it would merely be a wet dream. Do you not realize that the hearts of the people are in my hand?

    If I wish, I move them away from me and if I wish, I attract them towards me. He was seated directly in front of the great Saint. It was beautified even more by a stream, which flowed through it. He immediately answered the call of nature, performed wudhu and then prayed two rakaats Salaah.

    As he completed the Salaah, Hazrat Ghaus E Azam Shaykh Abdul Qadir al-Jilani Alayhi Rahma took the shawl off him and he found, to his amazement, that he was still in the gathering of the great Saint and he had not even missed one word of the lecture.

    He then remembered that when he was transported to the valley by Hazrat Ghaus E Azam Shaykh Abdul Qadir al-Jilani Alayhi Rahma he had hung his key ring on the branch of a tree beside the stream. During this journey, he reached a valley and rested there. He then noticed that the valley was the same place where he had been transported during the lecture. When he went beside the tree, he found that his missing keys were still hanging on the branch of the tree.

    The students of Hazrat Ghaus E Azam Shaykh Abdul Qadir al-Jilani Alayhi Rahma state that once he was delivering his lessons as usual to them when suddenly his blessed face turned red and beads of perspiration covered his blessed forehead. He then placed his hand into his cloak and remained silent for a short time. After he removed his hand from inside his cloak, drops of water began to drip from his sleeves. Due to his spiritual state, the students did not ask him any questions but rather, they recorded the date, day and time of this astonishing event.

    The students were very confused by this as they had never seen these traders in Baghdad before. When they asked the traders the reason for them bringing the gifts, they said that two months earlier, whilst they were sailing to Baghdad, their ship was caught in a fierce storm. It is also polytheism if you follow the desire of the flesh to adopt anything of this world and of the hereafter in association with Allah. Because whatever is besides Allah, is not Allah.

    Thus when you are engaged in anything, which is besides Him, you are undoubtedly associating that other thing with Allah. Therefore, be aware and do not remain indifferent; seek and then alone will you attain security.

    Do not ascribe any condition and position of yours to your own self and do not claim anything among these, for yourself. Thus, if you are placed in any condition or raised to any position do not speak of it ns1 mono free download any one.

    Because in the changing circumstances from day to day, the glory of Allah manifests itself in an ever-new aspect and Allah intervenes between His servants and their hearts. It may be that the thing about which you may speak may be removed from you and the thing, which you think to be permanent and abiding, may under go a change so that you will be put to shame before those to whom you spoke about them.

    You should rather reserve the knowledge of this within your own self and should not communicate it to others. Then if the things continue in existence, know it to be the gift of Allah and ask for power to be thankful and for an increase in the favours of Allah.

    But if the thing ceases to exist, it will bring progress and light and wakefulness and regard.

    So do not ascribe any shortcoming to His decree and His procedure and do not entertain doubt about His promise. All good lies in being regardful of the existing condition and in being contended with it and in warding off desires for any thing, which is besides it.

    Because such things must be either one that is allotted to you or one, which is allotted to nobody, but has been created by Allah as a trail. So if it is destined for you, it is bound to come to you, whether you like it or dislike it. It is not proper, therefore, that any unmanned lines should be manifested from you or by any greed in your desire for it, because it is disapproved by the standards of intelligence and knowledge.

    If it is destined for another man, why should your, bear ill zero turn mower will not move for a thing, which you could not get, which is never destined to reach your hands? It is a thing, which but to fall to the lot of any man to whom it is only a trail.

    How can an intelligent person like and approve that he should call for himself a trial and yet actively seek for it. Thus it is proved that good and safety lie wholly in paying regard to the existing condition. When Allah the Mighty and Glorious gives you wealth and you are diverted by it from obedience to Him, He screens you away, on account of it from Himself both in this world and as well as in the hereafter. And it is also possible that He may take away the gift from you and change you and reduce you to poverty as a punishment for your turning away from the Giver.

    And if you engage yourself with obedience to Him and become indifferent towards the wealth, Allah will make a free gift of it to you and will not lesson it even by an atom. Remember wealth is your servant and you are the servant of the Lord. Therefore, live in this world under His loving care and in the hereafter honourably and in the garden of Abiding residence in the company of the truthful Siddiq the witnesses Shahids and the virtuous Salih. Do not ask from Allah, the Mighty the Glorious, any thing other than forgiveness of your past sins and protection from sins in the present and the future and the power of goodly obedience, in order to perform His commandments and to abstain from prohibited things and to be pleased with even the bitterness of the decree of Providence and to be patient in the fact of abundance of comforts and gifts and lastly to die achieving a good end of the life in order to become united with the Prophet, Siddiques and Shahids and virtuous men, who are a goodly band of companions.

    Allah knows what is good and what is bad and you do not know. The best course for you is to give thanks and praise to the helper and to praise Him continuously and to ascribe your achievement to Him in all conditions of your life unless it is evil, and sinful acts, should be ascribed to your own self.

    You should ascribe to your own self injustice and bad manners and blame yourself for these, for it is your own self, which had deserved these things more than any one else, since it is the seat of all-evil is also your self. When all grants prayer of a servant of His and gives him what he asks for, His own purpose does not thereby become frustrated. On the contrary such a prayer is in conformity with the object of the Lord and occurs in time. So the acceptance of the prayer and the fulfillment of the needs take place in due time and in accordance with a set plan which Destiny has arranged before hand in the beginning of time which have been marking time for fulfillment at the appointed hour.

    Do not say, I will not pray for anything to Allah because if the prayed for object has been allotted to me, it will surely come to me whether I ask for it or not. Whereas if it is not in my lot, He will not give it to me even if I ask for it. No, You should ask from Him all that you want and need of good things of this world and of the hereafter, provided there be nothing in it which is forbidden and injurious, because Allah has commanded us to ask from Him and has urged us to do so in that respect.

    He will help you in keeping away from soliciting from people and in diverting you to Him in all your conditions and in enhancing your confidence that all your needs are fulfilled by Him. And if it is not in your lot, He will give you self sufficiency with regard to it and will give you pleasure with Himself, the Mighty and the Glorious, inspite of your poverty. And if you are in the midst of poverty and illness, He will make you pleased to reconcile yourself with such affliction.

    And if it is a question of debt He will turn the heart of the lender from an attitude of severe demand into that of gentleness towards you; and of deferment and of provision of facility up to the time when it is convenient for you to repay the debt or make a reduction of it, or to a mood which will make him write off the debt.

    But if it is not written off in your behalf or reduced in this world, Allah, the Almighty, the Glorious, will give you in the life after death a considerable amount of reward in exchange for what He has not given you in response to your prayers in this world, because He is generous, free from want and merciful.

    He will not disappoint one who prays to Him to this world and in the hereafter. So it cannot but bring in some benefit and acquisition, sooner or later. A saying of the Prophet peace be upon him runs to the effect that the believer will see in the record of his deeds, on the Day of Judgement, some acts of merit which he had not performed nor was aware of them.

    Surely this is in recompense of your petitions which you made in your prayers to Allah, the Mighty, the Glorious whom you were remembering and acknowledging His unity, keeping things in their proper places, and giving a person his due, and discarding the assumption of Might and power to your own self and renouncing pride and vanity and boastfulness. All these constitute good deeds, for which there has been a reward in the eye of Allah, the mighty, the Glorious.

    Well, Allah has dealt with you in this manner because your nature is pure and the moisture of the Mercy of Allah is to come to you incessantly in the form of patience and cheerful surrender. Certainty and reconcilement and knowledge and the light of the faith and of monotheism are to be heaped on you. Then the tree of your faith with its root and seed will be established and it will become firm and grow and spread out shady branches, shooting forth twigs.

    Thus, every day it will enlarge a will grow without need for any manure to help its growth and development. The things which Allah has allotted to you will come to you in due time whether you welcome it or are averse to it. So you should not be greedy or eager for what will be yours. And do not feel sorry for what is meant for another person and not for you. Now if it were yours it will come to you and you would be drawn towards it and the meeting will take place very soon.

    And what is not yours, you will be turned away from it and it will turn away from you, and so there will be no meeting between your and the thing. So be occupied in the best manner with what you are after in the time present before you in obeying your Lord. Do not raise your head nor pay any heed towards what is besides Him. And He has warned you that whatever is besides possess a trait with which He has been trying them others and that your cheerful acceptance of your portion is better for you and purer and preferable.

    So let this be your way and resort; your objective and longing through which you will attain every object and reach every station to receive blessing, freshness and joy. There is nothing greater and more honourable and more liked by and pleasing to Allah than what we have mentioned for you already.

    May Allah by his favour give you and us the power to do what is liked by him and is pleasing to Him? Therefore, cultivate patience and cheerful submission; pay regard to the present and practice obscurity; remain quiet, composed, and silent; Be aware; Make good your escape; Make haste, Fear Allah; And again fear Allah; Cast down your looks; Turn away your eyes; Be modest; till the destined reaches its appointed time and you are taken by your hand and brought to the forefront.

    Then will be removed from you all that you feel heavy, after which you will be made to plunge in an ocean of favours and kindness and mercy; and will be clothed with the robe of light and Divine secretes and rare knowledge.

    Apparently it was the tongue of the king that was speaking, but in fact, the speaker was Allah, who was speaking through the tongue of knowledge. To Yoosuf was given the material kingdom, namely the kingdom of knowledge both spiritual and intellectual, and of nearness to Allah, and of distinction and high position before Allah. Then in the hereafter, you will be in the abode of peace in Paradise.

    And the sight of the countenance of Allah will be an additional favour, which is an objective without limit or end. It is a parting advice of mine that you should never complain about any mishap that may befall on you to any one either a friend or a foe. You should not blame your Lord for what He does to you, and for His test of you. You should rather give publicity to what good happens to be with you and to express your thankfulness on that account.

    Who is there that is devoid of the blessing of Allah? Matter is the creation of Allah, and in the hand of Allah lays the source of its movement by His command and permission. It continues to exist up to a time fixed by Him. And every thing exists according to a measure so fixed by Him. Whatever He has made posterior can by any means be made anterior and whatever He has made anterior can by any means be made posterior.

    Hazrat Shaikh Abdul Qadir Gilani/ Ghaus-e-Azam/ bade pir sahab

    If any harm is to befall you, no one can avert it excepting Him. And if any good is to accrue to you, no one can withhold His favour. Thus if you complain against Him while you are in comfort enjoying some of his blessings in your desire for an increase of them, shutting your eyes to what has been bestowed upon you as very poor you will offend Allah. He will remove them from you and make your own false complaint real and double your misery and intensify His chastisement and anger and displeasure for you.

    He will make you fall off from His sight. Therefore, beware of complaint, even if your flesh is cut into pieces by means of scissors. Verily most of the various calamities that befall the son of Adam are due to complaint against his Lord. How can one complain against Him? He is the most Merciful of the merciful ones and the Best of all judges Patient, Aware, Compassionate, Merciful, and kind towards His servants.

    The Miracles of Shaikh Abdul Qadir Jilani Radiallahu Anh

    He is not unjust to His servants and is like a patient, affectionate, loving, and kind physician related to the patient. Can any fault be found in an affectionate and kindhearted father or mother? Exhibit patience at the time of calamity, even if you become exhausted by patience. Hold on to patience, even if you get exhausted through your cheerful submission to and harmony with Allah. In the self of a man, there are various kinds of sins, faults and blemishes, on account of which he becomes unworthy of the company of Allah.

    Unless purged of impurities of sins, no one can kiss His threshold. None other than those who are purified from the dirt of self-conceit can kiss His threshold just as no one can be worthy of the company of kings, except those who are cleaned of impurities, bad smell and dirt.

    Thus, calamities are atonements and purifiers. One of the two branches yields sweet fruit and the other bitter. So you leave cities and countries and their outskirts where fruits plucked from this tree are sent, and keep away from them and their people.

    But approach the tree itself and become its guard and attendant servant, and acquire knowledge of these two branches and of the two varieties of fruits emerging there from and remain near the branch, which yield the sweet fruits. Then it will be your food and your course of strength. But beware, lest you should approach the other branch and eat the fruit thereof, because its bitterness shall kill you.

    When you persist in this attitude, you will be in ease, in security and safety from all misery because troubles and tribulations are born of this bitter fruit. To be steadfast and to remain on guard and to make this incumbent on yourself.

    Thus good and safety lie in patience. Hazrat has himself referred in his famous Qasida the extent of knowledge acquired by him. Once Ajami swore that he would divorce his wife if he could not, for a short time, be engaged in worshipping Allah in such a manner that none else on earth could do likewise. The learned men of Iraq were questioned as to what the man was to do, so that he might not have to divorce his wife. No one could devise a suitable plan. In this manner also could his vow be fulfilled, because no one on earth at that time will be engaged in worshipping Allah in that manner in that holy spot.

    One of his Murids, during the course of a discussion between dervishes said Hazrat Shaikhul Islam Ghousul Azam AS was bestowed with the superior spiritual rank than Hazrat Ba-Yazid Bustami, He was so confident about his assertion that he swore that if his assertion was wrong he would divorce his wife. He came and narrated to him about his vow regarding his superiority over Hazrat Ba-Yazid Bustami.

    He questioned his Murid the wisdom of taking oath to divorcing his wife, lest he went wrong. The Murid replied that it was due to his extreme love and reverence for his Shaikh that he could not accept the superiority of anybody else.

    Your belief on my superiority over shaikh Ba-Yazid is borne our by the following facts. Questions on the law of Shariat were addressed to him from all parts of the Muslims World and he would answer them promptly.

    Saiyidena Ghousul Azam AS devoted his time to many religious works, of which the following are known. Fasting, Haj, Zakat and such other subjects. A collection of mystical prayers. All other persons present there stepped forward and bent down their necks. When Saiyidena Ghousul Azam AS made this declaration, the Walis all over the World heard it spiritually and they too bent down their necks simultaneously in submission and in acknowledgement of His superiority and leadership.

    Three hundred Walis and Rijal-il-Ghaibs hidden persons some of whom while dwelling on earth could even fly about in the air, also bent down their necks. They also saw him making the aforesaid declaration, donning a robe, which denoted a higher spiritual rank.

    The robe, embroidered with flowers, symbolised Shariat and Haqiqat. As he was making the declaration, divine halo appeared to shine from the heart of Ghous-ul-Azam AS. Sultanul Hind Khawaja Moin-ud-din Chishti was at the time in a cave in the hills of Khorasan, when he too heard this declaration with his spiritual ears.

    He said that the feet of the Ghous-ul-Azam AS were on his eyes and head as well. For those in doubt it should be clarified that there is not the slightest tinge of egoism in the aforesaid declaration.

    Hazrat had completely mastered his lower self and by his conduct, sermons and writings to wean mankind from all low desires and passions, he could not have for a moment think of self exaltation. It was the manifestation of Divine will that he was obliged to make this declaration so that the Walis in particular and the mankind in general may know to whom to turn for guidance in spiritual advancement. The stages of spiritual advancement and Human conciousness are divided into three categories rising upward in the scale of evolution.

    Nafs Ammara. Nafs Lawwama. Nafs Mutmainna. By a systematic course of religious training, of which obedience to command and Prohibitions is the chief feature, he develops a sense of propriety and impropriety and repents for falling into error each and every time.

    The struggle between the lower and the higher self having now ended, the pilgrim enters a condition of perfect peace, of purity, of rectitude and of knowledge. To indicate the experience starting from the thresh old of this stage, further on, the Sufis have coined three more terms.

    At this stage, man ceases to be disturbed by an urge of desire. The only urge left in him, is prayerful surrender of his whole being. This means a restoration of the self to a new consciousness this time not of the flesh, but of the spirit. The urges of the self are no longer from animal passions, but from the controlled spiritual region of Allah, invariably beneficial to humanity and creation.

    His faith in Allah reaches a point wherein it appears to him that he is seeing Him face to face. Such a man becomes free from all fears of the nature and from all sorrows of the present and past. In such a state, man is free from all hesitation and obscurity of judgement and doubts and misgivings. In this state, the devotee feels tinted by the attributes of Allah in the manner of a piece of iron, eventually the colour transforming to that of fire if retained there at long enough.

    Events seemingly contrary to the laws of nature occur through his action. Having received such powers from Allah, he could even possess a power of creation. He could create events and even determine the course of history. The reason is that, when a person becomes completely void of attachment to creation and desires and personal will, he automatically enters the state of BAQA. While other people of the World may enjoy the satisfaction of their personal desires, such a person would relish the worship and remembrance of Allah.

    This would be accompanied frequently by a highly pleasant shower of divine communication diffusing a heavenly sweet aroma and atmosphere of coolness like that of spring breeze. At this stage, the devotee would become so immersed in ecstacy that he would be prepared to sacrifice his all for the sake of Allah even his honour and very life.

    His heart becomes so much filled with light Divine that it would appear as if he is experiencing the effect of the rays of the midday sun within his bosom, and as if Allah himself had descended on his heart with all His glory.

    Thereafter, Divine grace takes him by the hand and carries him to the higher planes. There are four varieties among men, One is who has no tongue and no heart, and he is a man of ordinary position, dull and lowly, who does not count with Allah and one who has nothing good him.

    He and people like him are like chaff which has no weight, unless Allah covers then with His mercy and guides their hearts towards faith in himself and moves the organs of their body in obedience to Himself. Beware that you do not become one of them nor entertain them nor yet stand among them.

    These are the people of chastisemont and wrath of Allah; they are the inhabitants of Fire and its inmates. Let us seek refuge of Allah from them. You should, on the contrary, endeavour to be equipped with Divine knowledge and to be among the teachers of good and guides of religion.

    So beware that you should approach and invite them to obedience to Allah and warn them sinning against Allah. You will, then be a fighter in the cause of Allah and will receive the rewards of the Prophet and the messengers of Allah.

    The other kind of person is he who has got a tongue but no heart; he speaks wisdom, but does not act according to it.

    He calls people to Allah but himself flees from him. He abhors defects in others but he himself persists in having similar defects in himself. He shows to others his piety, but contends with Allah by committing major sins. When he is alone, he is like a wolf in clothes. We normally seek the refuge of Allah from such learned men. So you should keep away from such a man and turn away from him, lest you should be misled by the sweetness of his talk contaminated by the fire of his sin, which will consume you, and joseph lightfoot florida filth of his heart, which will smother you.

    There is a third category of man who has a heart but no tongue but he is true believer. Thus this man is a friend of Allah in his secret, and is protected and possessed of safety and abundant intelligence. He is the companion of the Beneficient Allah, and is blessed with his favours. So mind you, you must keep company with such a man and with him and endear yourself to him by fulfilling the needs which he may want. If you so do, Allah will love you and choose you and include you in the company of His pious servants and shower His blessings, if it pleases Him.

    The fourth category of man is one who is invited to the World invisible, clothed in dignity, as it is related in the Hadeeth. Such a man is possessed of the knowledge of Allah and his sign; and his heart becomes the repository of the rare secrets of His knowledge kept hidden from other to be released only to those whom He has selected.

    Such a person achieves culminating point of perfection among mankind and there is no station above this, excepting that of prophethood. Therefore, it is your duty to be aware that you do not oppose such a person and be averse to him or to keep away from him. Do not be hostile to him or avoid accepting him. Be attentive to what he says and admonishes.

    When you find in your heart any hatred or love for a person, examine his actions in the light of the book of Allah and the practice of the Prophet. Then, if these are not in accord with these two authorities, be happy to seek refuge in Allah and His prophet. But if his actions are in accord with them but you are opposed to him, then realise that you are opposed to your law desires.

    You are hating him on account of your low desire unjust to him on account of your hatred towards him and thereby rebelling against Allah, the Almighty the Glorious and His Prophet and opposing both the Quran and Hadith. Turn therefore towards Allah repenting for your hatred and ask Him for love for that man and the others and from the friends of Allah and His Walis and the pious among His servants.

    You would then please Allah. Make your life after death your capital investment and your worldly life its profit. Spend your time, first of all, in acquiring your life after death. Then if any surplus time is left, spend it in acquiring worldly life, and in seeking your livelihood. But do not make your wordly life your capital investment and your life after death, your profit, trying to utilise any surplus time left, to obtain your life after death by fulfilling obligations of five prayers, like putting different things all together in a single melting pot, and thereby upsetting the order of various obligations and the intervals of fulfillment lying between them you become so exhausted and agitated, you resort to sleep neglecting your duty of prayers, like a dead body at night and make use of the day to serve your animal self and desires, and Satan.

    You are commanded to ride your animal self and discipline it, to exercise and traverse on it towards the paths of safety.

    Thus is the way to life eternal and submission to its Lord. But you act otherwise by succumbing to its urges and handing over to it, its own reins to follow its low desires and enjoyments. You thereby allign yourself with its passions and miss the best things of this life and of the hereafter. You enter on the Day of judgement the poorest of men and a great loser. On the other hand if you correctly, traverse the path of the hereafther as your capital investment you will gain in your wordly life as well as in the hereafter.

    Intention for the hereafter is submission to Allah because such intention is the very soul of Allah because such intention is the very soul of service. So when you obey Allah with obstinacy both in life and in seeking the abode of hereafter, you are among the choosen ones of Allah loving Him and yearning for the life hereafter. Paradise and nearness to Allah will be your reward. The world will be at your service and the portion allotted to you therein will in full measure because everything is subordinate to its Creator and Master.

    But if you become engrossed in worldly life and turn your face away from the hereafter; The Lord will be displeased with you. You will lose the hereafter and the world will be disobedience to you in that you will encounter trouble and difficulty in obtaining your allotted portion that emanates from Allah.

    Safety lies in following the book of Allah and the practice of the prophet, and destruction, in what is besides them. His example is like that of a man who is asked by the king to serve him. But he does not go to the king but stays to serve the chief, who is under the king, and his power and sovereignty.

    It is similar to the business of a man who thinks that he can not have any profit, unless he has first laid his hand on the capital, similar to the supererogatory prayers of one, which will not be accepted unless he has first fulfilled to his obligatory prayers. Similar is the case of one who discards the Sunna but takes to supererogatory Prayers outside the obligatory duties.

    When he rids himself of swearing, Allah will open for him a door of His light. He will recognise the benefit of this in his heart and will find himself enacted in his rank and strength and receive praise from his brotheren and honour his neighbors. Ali will pay him respect and fear him. When he hears falsehood from others, he will regard it as a great blemish and feel ashamed of it in his ownself. Lest he should break it, he should not make any promise at all.

    For surely, this is a safer course in the conduct of his affairs and breach of promise belongs to the category of falsehood. So if one keeps his word or refrains from promising what he cannot keep the door of modesty will be allotted to him and love for him will be created in the minds of men of truth and he will be raised in status in the sight of Allah. He should cause no harm to any thing, not even to an atom or anything lesser that even atom, because this quality is among the virtues of the good and the truthful, on the principle than one gets a good end of life under the protection of Allah and enjoys elevation to spiritual ranks, by the blessing of Allah.

    You should not retaliate either by tongue or by action but bear it patiently for the sake of Allah and seek no revenge either by word or by action. Surely this trait raises it possessor to high ranks. When one practices this quality, he attains a noble position in this world and in the hereafter, and receives love and affection.

    His prayers will be accepted and he will derive exhaltation. This it is an honourable and glorious ingress to Allah the exalted. We pray to Allah that He may do all of us the favour of granting the power to act on these lines and thereby take away worldly desires from our hearts. On the contrary he should try to lift the burden frem people whether on request or even asked. Surely this effort constitutes the highest of honour among the servants of Allah and emanates from nobility of the men of piety.

    This also provides strength to a man to adminish people to do good and shun evil. At this stage, the whole creation would appear to them as in an uniform position. When man so acts in this stage, Allah transforms his heart into a state of needlessness and ensures certainty of and reliance on Allah.

    Allah does not elevate any one while he is tied up with his worldly desires. Surely this state connotes needlessness from others besides Allah and deserves glorious pride and also indicates and clear reliance on Allah.

    It enables one to attain fear of Allah and to rigidly observe his religious practices. It is a sign of complete and exclusive attachment to Allah. This trait elevates the station of the-servant high into eminance in the sight of Allah glory be to Him itiad also of the people. He derives powers over what he desires from among the affairs of the world and of the hereafter.

    This trait is the starting point to perfection of obedience to Allah. It leads one to attain the position of righteous people who are pleased with Allah either if in comfort or even when in difficulties. It is perfection of piety. Possibly, I will act as an unbeliever and end my life with evil deeds. Humility is the door of affection and Fear and is a trait to be acquired for one to abide with the true servants of Allah.

    Thus, when the servant of Allah acquires perfection in humility Allah will keep him safe from all calamities and he will attain the position of companionship of Allah, The Mighty, the Glorious, Moreover this state of humility constitutes the-gate of mercy with the attainment of which, the, door of pride closes, and the rope of self-concept is cut asunder.

    The sense of superiority in his ownself in all matters, religious or mundane gets discarded, This is the very essence of servitude and is a sign-of devotion to Allah. With the attainment of this stage his tongue should restrict reference to the people of the world and its vanity.

    He will not otherwise attain perfection Malice, and conciet, and transgression will then vanish from his heart at all times. He will be one and the same person either in secret or in the open. Such a person will not admonish people making evil reference or by focussing an illustration of any person or persons. Nor will he like to hear such reference to any body because this weaknees tends to1 hardship to the devotees and will lead to the ruin of a spiritual life.

    So, you should control your urges in matters of food and drink, dress, marital relations, habitation: and tendencies and habits. When you are so conditioned, to purge you of your desires and disobedience both outwardly and inwardly and to annihilate yourself, then there will remain nothing in you inside, excepting the unit of Allah and nothing will exist in you outside excepting obedience and servitude to Allah in what he has commanded and forbidden. Thus one so transformed in.

    Whoever fights his ownself and overcome it Allah will revitalise it to resist the temptation of committing sinful acts. Allah has commanded His Prophet to serve Him. But He, the Mighty, the Glorious, bestowed upon His prophet power over his ownself so that it could not harm nor oblige him to struggle against his ownself. This exclusive power distinguishes him from his followers. So when a believer persists in a spiritual struggle like this till the imminence of death and meets His Lord with a drawn sword besmeared with the blood of his self and his desires.

    He provides him from day to day and from hour to hour all needs of food and drink and dress and ornaments, that can never exhaust. He will give them fresh skin as often as their skins are thoroughly burned, and change them for other skins. The inmates of fire will have their skin and flesh renewed at all times for the chastisement to continue unabated. The inmates of the Garden on the other hand will have all needs for their comfort and pleasure provided infinitely and adequately.

    This is what is meant in the saying of the Prophet Peace and blessing of Allah be upon him. You are, either a seeker or the object sought for. If you are a seeker or a disciple, you become the carrier of a burden containing difficult and weighty matters.

    A seeker has to toil hard and is dissatisfied until he attains his object and succeeds in realising his aspired goal. It would not be beconning of a Seeker to flee from troubles which befall him in the matter of his life and wealth and that of the members of his family and children, until he is relieved of his burden, and the load of his suffering and consequent humiliation are removed for him to become scoure for all evil and illness and sufferings and the needs of people thereto.

    Then only can he claim to be admitted to the category of people, who are loved by Allah and nourished by Him lavishly and become consequently His subjects. But if you on the other hand, become instead the object of search the things sought for, then it is your own seeking and you cannot blame Allah should any calamity befall you and you thereby or should by no means entertain doubt with regard to your portion demoted in rank with Him, because He may put you in such a state in order to make yon strive to attain the status of high personages and thereafter to raise your position to the position of Awliya and Abdu.

    Do you like your position to be lower than theirs or that your robe of honour and light and the blessing be other than what are theirs? Remember the favourite one of Allah, is the beloved and true devotee. The Prophet peace and blessing of Allah be upon him was the chief among the beloved but at the same time he was the one who was most tried and tested. This is so only because the object is to make them attain the ultimate object as already pointed out, of the higher stations above, and because the grades of heavenly life arc not raised except through good deeds in the worldly life.

    Worldly life is the cultivation ground of the life hereafter. The good acts of the Prophet and the Awaliyas, after the performing what are commanded and refraining form prohibitions reflect achievement of patience and pleasure and reconcilement as a result of developing this trait. It is at this stage this trait removes away from them and they experience the blessings of Allah and His favour and lavish care till they meet the Lord in eternity.

    Be blind to all other avenues and do not open your eyes to anything in those directions, because if you look that way the direction wherefrom emanates the favour of Allah, the Mighty and Glorious will not be made open to you. So shut out vision of all other directions with your realisation of the unity of Allah and with the effacement of yourself.

    Thus, with your fading away and your own effacement and that of our knowledge, will be opened the penetrating long ranged eyes of your heart, the abode of Allah, the Mighty, the Great and you will see Truth with the two eyes of your heart with its dazzling rays of light brought about by your faith and firm conviction.

    At this stage there will appear a light from your inside and manifest itself on your outside, in the manner of the light of a lamp, inside a dark house on a dark night streaking its brilliant beams through its orifices and loopholes to illuminate the outside. Do not throw it in the darkness of your ignorance and your foolishness, so as to look towards the direction of created beings and of might, of power, of acquisition and of means, in order to rely on them. For if you do so all avenues will be closed 4 knocks meaning you and the avenue wherefrom the favour of Allah flows will not be made open to you by the substitution of chastisement and retribution, merited by your act of polytheism in turning towards someone for something else besides Him.

    So when you have realised his unity and observed His favour and placed your hopes on Him and none else making yourself blind will my ex ever unblock me the need of assistance from any, excepting Him, He will make you become close and near to Himself and will show His mercy to you.

    He will nourish you, and provide all for you, nurse you in disease make you comfortable and bestow gifts on you to become opulent, help you even to become a ruler. He will even make you to vanish from creation and from your ownself and also to disappear, so that thereafter, you will see neither your poverty nor your affluence. The idea regarding the existence of such Walis and their approach towards some form of intercession for humanity is borne out by Verses of Sura Yasin, a perusal of which will show that even among a nation doomed to destruction for its inequities, there live persons who testify to the truth of a Prophet appearing among them by their powers of reality, recognising the will of Allah.

    The defernment of such punishment is out of deference to a spiritual personality living in its midst. The punishment of Quraish was deferred till the migration of the Holy prophet from Mecca. Al-Quran lay? Because if hostility to a Wali excites the wrath of Allah it follows that the attention and prayers of the Wali can induce the mercy of Allah. Miracles are abnormal and extra-ordinary acts that can only be performed by the privileged few like the Prophets and Walis of Allah.

    Perhaps such acts may sound illogical to the rationalist. But they do occur and are beyond ordinary comprehensive. The parting of the Red Sea for the Prophet Moosa and such like events are examples. Even in the life of ordinary mortals, miracles occur, by the mercy of Allah, to save them from catastrophes or accidents. Of these innumerable, miracles, a few are given below. The day to day increase in the circulation of such stories made a large number of great scholars of the town to decide to visit him, altogether in other to test his knowledge by posing one, hundred difficult questions.

    On their arrival, the Hazrat foretold them of their purpose and gave each question the correct answer, even profounding to them explanations beyond the limits of their comprehension on their own special subjects. It was not necessary for the visitors who came with petitions of desires to tell him, for he looked straight at them and gave them the answers. On one occasion; two weary and hungry travellers from Arabia joined his audience unobtrusively.

    Sheikh Hammad forbade him to undertake the proposed journey because he foresay that the merchant was likely to be robbed and murdered by highway men. The merchant very much depressed, met Hazrat Ghousul Azam AS on the way and informed him what the Sheikh had told him. The Hazrat promised the merchant his personal responsibility for his safe journey and asked the merchant to proceed.

    He reached his destination safely with his goods. On going to bed he was murdered. On waking he saw blood round his neck and also felt the pain of the blow. However, he realised that what he had seen was a mere dream, but remembering his lost purse, he went back to the place and recovered it.

    While he was returning to Baghdad he was confused in his mind to decide whether seeing Sheikh Hammad first would be proper, as he was the senior Sheikh or seeing Hazrat Ghous first was appropriate as it was his predictions had proved true.

    He suddenly saw Sheikh Hammad. He asked him instead to first go to Hazrat Ghousul Azam AS by whose prayers his predistened murder had been changed into a dream and the loss of property the purse changed into forgetfulness.

    Before the servant began to describe the event, Hazrat gave him a list of the names of all the women including those he knew and those he did not. Khalifa AImustanjid Billah once came to Hazrat and presented him some bags of gold. He refused, the gift but when the Khalifa begged and pleaded for their acceptance the Hazrat took two bags and pressed them. Blood seemed to ooze out of them, which was indicative of the fact that the wealth had been amassed by oppressing people, which was represented by the blood seen.

    On one occasion a Christian Clergyman came from Yeman and accepted Islam from him in an assembly where he had delivered a sermon. After his conversion, he voluntarily stood up and related to the assembly that he was a man of Yeman and had decided to accept Islam from the hands of the most eminent Muslim in Yeman.

    He reported that had seen Prophet Eesa in a dream who directed him to proceed to Baghdad and accept Islam from Hazrat Abdul Qadir, who was the most eminent at the time in the whole world. Once three Faqihs, who came to see him offered their prayers under his Imamath leadership.

    They did not like his reading of the Quran and formed a low opinion of him. They slept that night and went to the spring for a bath late at night.

    A Tiger clung to their clothes and cought hold of them. The Faqihs became afraid of their lives. The Hazrat at that moment came out of his closet. The Tiger quietened and crawled it his feet. Hazrat sternly looked at the Tiger as if to question why it had interfered with his guests though they had formed low opinion of himself.

    The Faqihs came to him and repented for their conduct and begged his pardon. Hazrat then addressed his guests remarking that while he had been improving his heart, they had only been improving their tongue to speak ill of him and slander people. Sheikh Shihabuddin Umar Suharwardy in his youth used to read voraciously books on scholasticism, inspite of the advice of his uncle to the contrary. Once his uncle took him to Hazrat Ghousul Azam AS and informed him that the boy was devoting all his time to scholasticism.

    Upon this Hazrat asked Sheikh Shihabuddin what books he had read on the subject. On getting a reply, he placed his palm on the breast of Sheikh Shihabuddin.

    No sooner was the plam removed; he surprisingly forgot all he knew of scholasticism. But in lieu of it, he felt his mind replaced by the knowledge of Allah.

    When he sat down with a book on spiritual philosophy, Hazrat without seeing the book but questioning him said that the book was not a good one for him and should be discarded.

    However, be did not like to discard it owing to his love for the book, but at the same time he neither desired to incur the displeasure of Hazrat also by retaining that book. So he decided to keep it somewhere else and tried to get up to do so. But he could not. He felt as if he was planted to the ground. Hazrat then asked him to show the book to him.

    It was given. Hazrat asked him to repent for what had passed through his mind He first repented and then got up, but found that he could not thereafter remember a single portion of that book. A relattion of the Khalifa was once taken to Hazrat.

    The man was suffering from dropsy and had an enormously swollen stomach. He sought relief. Hazrat passed his hands over his stomach, upon which it contracted to its normal size. Hazrat Ghousul Azam AS had spiritual powers to hasten to the rescue of those who called him in an hour of emergency or adversity even from afar, such as the hearing of a thundering shout that rang, to frighten away marauders who tried to molest and loot owners of a caravan in the desert of Samarakand, who, in their hour of peril, called and appealed for the aid of the Hazrat.

    Raising His hands in supplication he prayed and said that Allah the Beneficient would grant her wish. He desired the child when born to be named Shihabuddin and predicted that the child would rise up to be a Sheikh of Sheikhs. In the ceurse of time she bore a son though she was above the normal age of child bearing. His powers over the souls of this disciples extended beyond the grave.

    Hazrat remained silent for a while and referred no further on the matter. Abdullah Zayyat once said that one night Hazrat came out of his closet with a walking stick in his hand. Abdullah within himself at that moment wished to see Hazrat performing some miraculous act.

    No sooner this thought had occured to him, the Hazrat set up his stick on ground and it became luminous and began to glow. Soon it became so bright that it illuminated the entire house. He then took up his stick, and looked at Abdullah and remarked you desired this sort of act. Abdullah was amazed. A mother brought his son to the Sheikh to become a murid follower A few months later she returned and saw him looking under nourished.

    She complained that Hazrat was himself partaking the delicious dish of chicken daily whereas his poor son had been made to keep up on dry bread. Hazrat on this complaint picked up the bone of a chicken, by this bone suddenly transformed into a live cock, which crowed as if to testify that there is no Allah but Allah. He had forseen the occurence and warned them in time. Sheikh Alt Arabi of Spain had no children. Hazrat said I have one more son yet unborn in my destiny.

    I give it to you. Rub your back against mine and name him when born Mohammed Mohiyuddin. He would rise up to be a Qutub of his time. The child was eventually born and was named accordingly. He became a great philosopher and attained high spiritual advancement. He gained the title of Sheikh Akbar and is commonly known as Ibn-al-Arabi.

    During a famine in Baghdah, Abdul Abbas Ahmed, the servant of Hazrat complained to him of the need for funds and of food grains. Hazrat gave him a reasonable quantity of wheat and asked him to store the grain in a covered receptacle and never to weigh it, but to take out according to necessity, by opening out a small portion of the container.

    He used to draw grains in this way for an unusually large period. The wife of the servant of Hazrat at last felt very much curious about it and in order to satisfy herself opened the mouth of the container. Once the water in Tigris rose to an extra ordinary high level on account of an unprecedent flood. The inhabitants of Baghdad became frightened of the imminent danger. The flood then began to recede slowly and came down to the Limit demarcated by him.

    Once a resident of Baghdad approached Saiyidina Ghousul Azam AS and stated that his son has been getting fever for a year and a quarter, and could not shake it off by any means.

    It is related on the authority of Sheikh Adi Bin Musafir that once Hazrat Ghousul Azam AS was conversing with some persons assembled to hear his sermon when it began to rain. He offered two Rakats of prayers and with a loud shout, threw one of the sandles into the air.

    It disappeared from our sight. With another shout, his Holiness threw the other sandle into the air, which also disappeared. None present dared questioning him on the incident. But thirty days after this incident a caravan came to Baghdad from Ajam and said that they had brought some presents for Hazrat. Hazrat permitted the acceptance of the presents of valuable things but these the same pair of sandles which were thrown in the air by Hazrat.

    They related that on the third of Saffar when they were travelling, suddenly a gang attacked them and plundered their merchandise and murdered some of them in the caravan. The gang then entered the jungle to divide the booty. Then they had halted at the outskirts of the jungle and it struck them to solicit the help of Hazrat Ghousul Azam AS. Just at that time they had heard two loud shouts which reverberated throughout the jungle. They had mistaken the shouts as the aftermath of a scuffle between the gang that attacked us and a stronger gang of Arabs.

    We were terror stricken. Some members of the gang came to us and said that a calamity had befallen them and requested us to take back the plundered goods. We went to the place where the booty was lying divided and saw two of their leaders lying dead and the two sandles lying close by.


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