June 29, 2011

Meraj (Night Ascension): Isra and Miraj (Night Journey), Shab-e-Meraj, Lailat-ul-Miraj, Miraj-un-Nabi

Meraj (Night Ascension): Isra and Miraj (Night Journey), Shab-e-Meraj, Lailat-ul-Miraj, Miraj-un-Nabi

In the name of Allah, the beneficent the merciful.
On 27th Rajab, all the Muslim believers celebrate this as a grand day of Meraj as "Grand Eid" and all the Muslims should be proud to have such a prophet like Holy Prophet Muhammad, peace and blessing be upon him and his progeny (Ahlul Bayt), to whom Almighty Allah (swt) was also proud and had invited him to visit and talked with very nearer distance as mentioned in the Glorious Qur'an (Qhaba Qhausain 53:9).

Also note that, the Meraj of the Holy Prophet Muhammad, peace and blessing be upon him and his progeny has taken place more than once. However, it should be mentioned that Meraj in which the daily Salat was made incumbent, without doubt, occurred before the death of Hazrat Abu Talib, who passed away in the 10th year of Besat. Unmistakably, from the Ahadith and books of history, it is mentioned that on the night of Meraj, Allah (swt) gave the order of the five daily Salat as being mandatory upon the Islamic Nation.

The darkness of the night had spread across the horizon and silence reigned over the face of nature. The time had arrived when the living creatures take rest and sleep so that they might recuperate from their activities of the previous day. Holy Prophet Muhammad (saw), was also not an exception to this law of nature and he wished to take rest after offering his prayers (Salat) in the house of "Umm-e-Hani", the daughter of his uncle and sister of Amir al-Mominin Ali (pbuh) in the blessed city of Makkah. However, suddenly he heard a voice; it was the voice of the Archangel Jibreel (pbuh) who said to him:

"This night you have to perform a very unique journey and I have been ordered to remain with you. You will have to traverse different parts of the world mounted on an animal named al-Buraq."

Holy Prophet Muhammad, peace and blessing be upon him and his progeny began his historical night journey, along with the trusted protector of the revelation, the Angel Jibreel (pbuh) from the house of "Umm-e-Hani", with the aide of his steed al-Buraq.

"After some time, Angel Jibreel (pbuh) stopped Holy Prophet Muhammad (saw) and said to perform the Salat. Holy Prophet Muhammad (saw) dismounted from al-Buraq and performed Salat. Jibreel (pbuh) said, 'Do you know where you just prayed?' Holy Prophet Muhammad (saw) replied to him in negative. Jibreel (pbuh) said, 'In Taibah (Madinah), that place where your travelers will go.' After this, Holy Prophet Muhammad (saw) got back onto al-Buraq and continued the journey."


One who denies (any of these) three things is not among our Shia (followers): the Meraj (Night Ascension), the questioning in the grave and ash Shafa'ah (intercession). Imam Jafar Sadiq and Imam Ali Rida (pbut)

"Once again, Angel Jibreel (pbuh) stopped Holy Prophet Muhammad (saw) and said, 'Perform the Salat.' Holy Prophet Muhammad, peace and blessing be upon him and his progeny once again dismounted al-Buraq, and performed Salat there. Jibreel (pbuh) asked Holy Prophet Muhammad (saw), 'Do you know where you just prayed?' It is the Mountain of Sinai - the place where Prophet Musa / Moses (pbuh) spoke to Allah (swt)."

"Once again, Holy Prophet Muhammad, peace and blessing be upon him and his progeny ascended al-Buraq and continued. Shortly afterwards, Angel Jibreel (pbuh) said, 'Get down and perform the Salat.' Then again Jibreel (pbuh) questioned, 'Do you know where you just prayed?' Holy Prophet Muhammad (saw) replied in negative, to which he answered, In Bait al-Laham (Bethlehem) - the place which is near to Baitul Maqdis and this is the place where Prophet Isa al-Masih (pbuh) was born."

Then they reached Baitul Maqdis, which is located in today's Zionist occupied Jerusalem and is also known as Masjid al-Aqsa (the Furthest Mosque) and Holy Prophet Muhammad (saw), proceeded to tie the reins of al-Buraq to the same ring that the great Prophets (before him) used to tie their animal to. After this Holy Prophet Muhammad, peace and blessing be upon him and his progeny entered the Masjid and it was here that he met Ibrahim, Musa, Isa and the rest of the Prophets (pbut). They all gathered around him and they all proceeded to get ready for Salat. Holy Prophet Muhammad, peace and blessing be upon him and his progeny had no doubt that the Salat would be lead by Angel Jibreel (pbuh), however when the lines for the Salat were being formed, Angel Jibreel (pbuh) placed his hand on the shoulder of Holy Prophet Muhammad (saw) and pushed forward. Angel Jibreel (pbuh) also took part in the Salat behind him along with the various Prophets (pbut).

On the second part of his journey, he proceeded from this spot to the skies (heavens). Holy Prophet Muhammad (saw), then observed the stars and the systems of the world and conversed with the souls of the previous prophets, and also with the angels of the heavens, peace and blessing be upon them all. Holy Prophet Muhammad (saw) saw the centre of the tortures and the blessings (hell and heaven) and became fully aware of the secrets of creation, the extent of the universe and the signs of the Omnipotent Allah (swt).

Then Holy Prophet Muhammad, peace and blessing be upon him and his progeny, continued his journey and reached Sidrat ul Muntaha (Beyond this point nobody has access including Angel Jibreel (pbuh)). There he found it fully covered with splendor, magnificence and grandeur, and then he returned back by the way he had traveled. Holy Prophet Muhammad (saw), first came to Baitul Maqdis and then to Makkah. It was daybreak when he dismounted at the house of Umm-e-Hani from al-Buraq which had taken him into space. Holy Prophet Muhammad, peace and blessing be upon him and his progeny related this matter to Umm-e-Hani and the following night, he made it known to the assemblies of Quraysh as well. The word of his travels spread from mouth to mouth amongst all the groups, and now more than ever, the Quraysh were upset (with him).

According to an old tradition, the Quraysh asked the account of its structure, and Holy Prophet Muhammad, peace and blessing be upon him and his progeny, not only described the physical particularities of Baitul Maqdis, rather, he even informed them of the event that took place between Baitul Maqdis and Makkah. Holy Prophet Muhammad (saw) said to them that he met the caravan of such and such tribe who lost their camel and he asked them to give him water and Holy Prophet Muhammad (saw) drank water from their container. So they asked about the Quraysh caravan and he replied to them that he saw them at Taim. So Quraysh became very excited and it was not long after that the travelers (of that caravan) reported the exact events (as had occurred).

Proof of Isra and Miraj (Shab-e-Meraj, Lailat-ul-Miraj) in the Glorious Qur'an:

The Heavenly Journey of Holy Prophet Muhammad, peace and blessing be upon him and his progeny has been straight forwardly explained in two Surahs of the Glorious Qur'an.

In the Surah al-Isra (Surah 17 - also known as Bani Isra'il), it is mentioned: Glory be to Him Who made His servant (Prophet Muhammad) to go on a night from the Sacred Mosque (Masjid al-Haram) to the Farthest Mosque (Masjid al-Aqsa) of which We have blessed the precincts, so that We may show to him some of Our signs; surely He is the Hearing, the Seeing. (Glorious Qur'an, 17:1)

From this verse, we come to the conclusion that Holy Prophet Muhammad, peace and blessing be upon him and his progeny traveled with his physical body (servant) through the worlds of Ascension. Further, by the greatness of the Hidden Power, Holy Prophet Muhammad (saw) was able to complete this journey in a very short span of time.

Allah (swt) starts His speech with the phrase (Subhan) which denotes the fact that Allah (swt) is free from all deficiencies - but He does not stop here. Rather, He makes the ascension the reason for His greatness by saying 'made to travel' (Isra) so that others do not imagine that the means of this journey was through causes of the natural world and with normal, ordinary means of transportation. This would have made his journey something that could have been denied. Rather, this journey was accomplished by relying upon the power of Allah (swt) and His specific and special blessings.

Although this verse states that the start of the journey was from Masjid al-Haram and ended at Masjid al-Aqsa, this does not contradict the fact that Holy Prophet Muhammad, peace and blessing be upon him and his progeny in addition to this trip, also had other trips towards the higher world, since another part of the journey of Ascension of Holy Prophet Muhammad (saw) is explained in verses of Surah an-Najm.

From the time Holy Prophet Muhammad, peace and blessing be upon him and his progeny told the Quraysh, 'I saw the angel of revelation (when he received the first revelation) in his original and pure state,' all the Quraysh raised up to mock him. Glorious Qur'an, in response to the thoughts of the ignorant people replies: "Will you then argue with him about what he saw? He certainly saw him (Jibreel) during his other ascent to the Lote-tree (in the seven heavens) near which is Paradise. When the tree was covered with a covering, (Muhammad's) eyes did not deceive him, nor did they lead him to falsehood. He certainly saw the greatest (signs) of the existence of his Lord." (Glorious Qur'an, 53:12-18)

The object of this grand journey was to make known to Holy Prophet Muhammad, peace and blessing be upon him and his progeny the various aspects of the existence of the great universe.

A person asked our 4th Imam, Imam Ali bin Hussain (as): "Is there a particular place for Allah (swt)?"

Imam Ali bin Hussain (as) replied: "no."

The man said: "Then why did He make his Holy Prophet Muhammad, peace and blessing be upon him and his progeny, journey through the skies?"

Imam Ali bin Hussain (as), replied: "He made him ascend so that he might become aware of the expanse of the universe and see and hear wonderful things, the like of which had not been seen and heard by the eyes and ears before."

Meraj (Night Ascension) or Miraj-un-Nabi and Modern Science:

It has been an on going discussion and debate for hundreds of years concerning the method of travel of Holy Prophet Muhammad, peace and blessing be upon him and his progeny during the Meraj. Many things have been said regarding this journey and its being physical or only spiritual even though from the Glorious Qur'an and the Ahadith there is no doubt that it was a physical ascension.

However, one problem from the point of view of science prevented some people in believing the reality and thus, the Meraj of Holy Prophet Muhammad (saw) was recorded as being simply spiritual. Another group went a step further and believed that this complete event was simply a dream and that Holy Prophet Muhammad (saw) experienced the Meraj during his sleep!

The heavenly journey went against the scientific and natural laws of today such as: the law of gravity of the earth; its speed of travel of 25,000 miles per hour; the weightlessness of an object that is outside of the airspace of earth; the fact that it is not possible to breathe the air that is outside our atmosphere; the various cosmic rays; meteorites and air pressure; and the speed of light that goes at the speed of approximately 300,000 kilometers a second; and other such examples.

Fortunately however, it must be known that through scientific research and investigation, the space scientists of the Soviet Union successfully launched Sputnik I. The world's first artificial satellite was about the size of a basketball, weighed only 183 pounds, and took about 98 minutes to orbit the Earth on its elliptical path, on October 4, 1957. They were able to demonstrate to mankind with ease, that they could overcome such problems as the gravitational pull, cosmic rays, problems with breathing in space, and others, through various technologically designed and built equipment and instruments.

Even today, the space science research is ever increasing and the scientists and researchers are confident that in a matter of time, they will be able to place life on one of the planets in our solar system; just as today, they have opened up the exploration to the moon and the planet Mars.

These scientific progresses and advancements in technology and industry are a clear proof that such a celestial travel (that of Holy Prophet Muhammad, peace and blessing be upon him and his progeny on the night of Meraj) is possible and can not be classified as something that was impossible. Meraj (Night Ascension)

MUSLIMS OF INDIA

MUSLIMS OF INDIA
Islam first came to India at the Malabar Coast of Kerala through Arab traders as early as 6 AD, the first century of the Islamic calendar. Several centuries later the local population that embraced Islam became a well-knit social and cultural group known as the Moplas.

Within the next 200 years, the first Muslim empire, the Delhi Sultanate, was established in India with its capital in Delhi. This was followed by several other Muslim dynasties like the Khiljis, the Tughlaqs, the Lodis and the Mughals. The period of the Mughals was the golden age of Islam in India. The religion flourished under the Mughal rule and many Indians embraced Islam. Today Muslims constitute about 12% of India's population and are concentrated largely in Andhra Pradesh, Karnataka, Rajasthan, Kerala, Uttar Pradesh, Delhi and Kashmir. Internationally, Islam has a huge following, estimated to be over 600 million or almost one-fifth of the world's population, spread all over the world.

MUSLIM RELIGIOUS MOVEMENTS

MUSLIM RELIGIOUS MOVEMENTS

DAWOODI BOHRAS
The word 'Bohra' is derived from the Gujarati word vohorvu or vyavahar meaning "to trade". The Muslim community of Daudi Bohras traces its ancestry to early conversions to Ismaili Shiism during the reign of the Fatimid Caliph Imam, al-Mustansir (1036-1094 AD). When schisms occurred in the Ismaili dawah (mission) in the eleventh and twelfth centuries in Egypt, the Ismailis in India followed the Fatimid Tayyibi dawah of Yemen. Subsequently, this community split a number of times to form the Jafari Bohras, Daudi Bohras, Sulaymani Bohras, Aliyah Bohras and other lesser-known groups. The Ismaili Bohras owe allegiance to the dai mutlaq in Yemen. They are named after their 27th dai Daud ibn Qutubshah (d. 1612).

The religious hierarchy of the Daudi Bohras is essentially Fatimid and is headed by the dai mutlaq who is appointed by his predecessor in office. The dai appoints two others to the subsidiary ranks of madhun (licentiate) and mukasir (executor). These positions are followed by the rank of shaikh and mullah, both of which are held by hundreds of Bohras. An Aamil leads the local congregation in religious, social and communal affairs. Each town has a mosque and an adjoining jamaat-khanah (assembly hall) where socio-religious functions are held. The local organisations that manage these properties report directly to the central administration of the dai based in Mumbai, called Al-Dawah al-Hadiyah.

The Daudi Bohra community in India has largely been molded into its present form by the two dais who have led the community in the twentieth century. The fifty first dai, the celebrated Dr. Sayyidna Tahir Saifuddin (1915-1965), was an accomplished scholar, a prolific writer and poet, who revitalized the community, fostered strong faith and promoted welfare and education in the community. The present dai, Dr. Sayyidna Mohammed Burhanuddin also laid emphasis on strengthening the community's Islamic practices and on the promotion of its Fatimid heritage.

The Bohras enjoy a great degree of social and religious cohesion. Every Bohra is required to take an oath of allegiance (Misaaq), which is a formal initiation into the faith. The oath, inter alia, commits a Bohra towards adherence to the Shariah and accepting the leadership of the Sayyidna and the dai. This oath is renewed each year on the 18th of Dhul-Hijjah (Id Gadir al-Khumm). The Bohras recognize the seven pillars of Islam. Walayah (love and devotion) for Allah, the Prophets, the imam and the dai is the first and most important of the seven pillars. The others are tahrah (purity & cleanliness), salat (prayers), zakat (purifying religious dues), saum (fasting), haj (pilgrimage to Mecca) and jihad (holy war). Pilgrimages to the shrines of the saints is an important part of the devotional life of Bohras. The cult of Sayyidna, the high priest, and the Kothar, the clergy, is deeply ingrained in the Bohra psyche. Every Bohra follows a system of tax payment to the Syedna, who also exercises a great control over the marriage and death rites. Daudi Bohras use an Arabicized form of Gujarati called lisan al-dawah, which is permeated with Arabic words and written in Arabic script. Another distinctive feature is their use of a Fatimid lunar calendar which fixes the number of days in each month. The Daudi Bohras number about a million and reside in India, Pakistan, the Middle East, East Africa (since the 18th century) and the West (since the 1950s).


WAHABISM
Wahabism was the first great modern expression of the awakening of the Arab Islam in the 18th century. Its founder was Muhammad Ibn Abd-al-Wahab, who was born in Najd (near modern Riyadh) in 1691 AD. He preached and propagated the "pure faith" based only on the Holy Quran and the Sunnah and criticised the loosening of moral standards under foreign influences. He converted Mohammad Ibn-Saud, a tribal chief of considerable influence from Dehriya, who quickly established himself as the monarch of the Nedj. His son Abdul Aziz, during the life time of his father, conquered the greatest part of what is today Saudi Arabia and by 1805 he had destroyed the shrines of Karbala, Mecca and Medina and threatened the conquest of the whole of Turkish empire. Wahabism led in 1932 to the creation of the Kingdom of Saudi Arabia. The only other Wahabi state is Qatar.

The Wahabis do not receive the decisions of the four orthodox sects, but say that any man who can read and understand the Quran and the Ahadith can judge for himself in the matters of doctrine. They do not offer prayers to any prophet, wali, pir or saint. They do not even perform any act of reverence at the Prophet's mosque at Madina. They observe only four main festivals, namely, Idul-Fitr, Idul-Azha, Yaum Al-Ashura and the Lailat-al Qadr and do not observe Prophet Muhammad's birthday (Milad-un-Nabi) as a festival. As Wahabism is the assertion of the paramount authority of the Holy Quran and the Traditions of the Prophet Muhammad (Ahadiths), the Wahhabis call themselves Ahl-i-Hadis or the people of the Tradition.

Wahabism was introduced in India by Syed Ahmed of Rai Bareli in 1822 after his return from the Pilgrimage in Makkah. Unheeded by the British Government, he travelled to different parts of India with a retinue of devoted disciples and preached his doctrines among the people. He appointed his deputies in Patna and went to Delhi where he made Shah Muhammad Ismail as his disciple. Shah Muhammad Ismail later recorded the teachings of Syed Ahmed in a book called Siratul-Mustaqim. This book, along with another one called the Taqwiyatul Iman exercised considerable influence on the Muslims in India during that time.

SUFISM

Sufism


has been described differently by scholars writing in English but they all consider it as being the inner, esoteric, mystical, or purely spiritual dimension of the religion of Islam.

R. A. Nicholson in The Mystics of Islam (1914) describes Sufism as "Islamic mysticism" and says that Sufism was largely the product of diverse philosophical and spiritual influences, including Christian, Neoplatonic and others.
A.J. Arberry similarly states in Sufism (1950) that Sufism is "the name given to the mysticism of Islam" and "the mystical movement of an uncompromising Monotheism". He says that Sufism in essence derived from the Quran and Prophet Muhammad’s tradition and attempted to view "the movement from within as an aspect of Islam". This approach became generally accepted and was echoed by later scholars.

Victor Danner says in his book The Islamic Tradition (1988), "Sufism is the spiritual Path (tariqah) of Islam and has been identified with it for well over a thousand years...It has been called `Islamic mysticism' by Western scholars because of its resemblance to Christian and other forms of mysticism elsewhere. Unlike Christian mysticism, however, Sufism is a continuous historical and even institutionalized phenomenon in the Muslim world that has had millions of adherents down to the present day. Indeed, if we look over the Muslim world, there is hardly a region that does not have Sufi orders still functioning there".


Sufism or tasawwuf, as it is called in Arabic, is generally understood by scholars and Sufis to be the inner, mystical, or psycho-spiritual dimension of Islam. Today, however, many Muslims and non-Muslims believe that Sufism is outside the sphere of Islam. Nevertheless, Seyyed Hossein Nasr, one of the foremost scholars of Islam, in his article 'The Interior Life in Islam’ contends that Sufism is simply the name for the inner or esoteric dimension of Islam. It is founded on the pursuit of spiritual truth as a definite goal to attain. This very logical principle is based on a typically succinct saying of Prophet Muhammad: "Whoever knows oneself, knows one's Lord." According to many scholars, it is impossible to relate Sufism to any religion outside of Islam.

The Origin of Sufism

The origins of Sufism can be traced to the lifetime of the Prophet Muhammad, whose teachings attracted a group of scholars who came to be called "Ahle Suffe", the People of Suffe, from their practice of sitting at the platform of the mosque of the Prophet in Medina. There they engaged themselves in discussions concerning the reality of Being, and in search of the inner path and devoted themselves to spiritual purification and meditation. They were the Companions of the Prophet and were the people of principles practicing certain disciplines and meditations for the sake of purification, the realization of Divine love and the understanding of reality. These individuals were the founders of Sufism. Among the most famous of these individuals were:
Salman Farsi, Ammar Yasser, Balla'al, Abdullah Masoud and Oveyse Gharani. Within a century or two their style of self understanding and discipline were introduced by their students to nations as diverse and widely separated as Persia, India, Indonesia, Syria, Egypt, Mesopotamia and North Africa.

Through this process of diffusion, different schools and orders of Sufism gradually emerged from the single original group of Suffe at Medina. Their practices differ from one another in emphasis and doctrine, but all legitimate Sufi schools trace their ultimate origins back to the original group of the Prophet's spiritual disciples.

Fundamental Principles:
Sufis represented the inner side of the Islamic creed, which stresses on self-realisation, beautification of the soul through piety, righteousness and universal love for all. The Sufis consider that there is a particular Divine Attribute that dominates the being of every prophet and saint, such that they can be said to be the incarnation of that attribute. All of the Prophets are manifestations of the Divine Unity and Perfection, but Prophet Muhammed is its supreme manifestation. The aim of Sufism is the cultivation of Perfect Beings who are mirrors reflecting the Divine Names and Attributes.

In Sufism, a perfect being is also called a Wali (saint), a word that literally means 'sincere friend'. All who have been prophets have also been saints. The superstructure of Sufism is built upon the concept of teacher, pir or murshid.
To be initiated into the Sufi cult one is required to have implicit faith in his teacher and consider his commands as divine and the path shown by him as the straightest. Sufism had succeeded in inculcating the sentiments of fraternity, equality and equity, coupled with sense of service to humanity, in the followers, irrespective of race, community, caste, creed and colour.

In the earlier stages, it emphasised only on the Love of God but later it also stressed on the need of the development of man with the purification of mind, through prayer and meditation. In India, Sufism helped in maintaining communal harmony and social stability by advocating religious tolerance and by borrowing spiritual techniques and practices from other religions, which were not against the principles of Islam and which were conducive to spiritual attainments. Sufism has adapted extensively from the Vedanta school of the Hindu philosophy.

The musical and ecstatic aspect of Sufism is called Sama. This is a particular kind of devotional dance akin to Kirtana and was introduced by Jalaluddin Rumi, the great and the celebrated founder of the Vedantic type of Sufism. The Sufi, while being spiritually enraptured, gives the attention of his or her heart to the Beloved. With particular movements and often special and rhythmical music, he engages in the selfless remembrance of God. In this state, the Sufi becomes unaware of everything but God. Sufisidentify two types of Sama poetry - first praising God (this is called Hamd), Prophet (this is called Naat) and the Sufi saints (this is called Manqabat) and the second focussing on spiritual emotion or mystical love, ecstatic states and on separation and union. The Sama poetry is mostly sung in the form of Qawwali. Music of Sama is set within metric framework, accompanied by Dholak, Tabla, Sarangi, Harmonium and Sitar.

Sufi Literature:
Some of the rare and valuable documents on Sufism include Adab-us-Sufiyah written in 1021 AD by Abu Abdur Rahman, Mazhar-un-Nur (1779 AD) translated by Syed Nurl Huda, Al Urwah-li-Ahl-il-Khalwah (1339 AD) written by Abul Makarim Ahamad Alaud-Daulah, Tarjumat-ul-Kitab (1649 AD) by Shaikh Muhibullah, Sharhu Awarif-ul-Maarif (1421 AD) by Syed Mohammad Hasan Al Husaini Banda Nawaz Gesu Daraz, Naqd un Nusus, Asrar-ul-Ahkam Sharhu Shariat-ul-Islam, Jawami-ul Kalim andTabaqat-i-Shahjehani.

Important Sufi Orders:
Abul Fazl gave a list of the Sufi orders in India, which comprises dozens of silsilahs. The prominent among these include the Chistiya, Qadriya, Naqsbandiya and the Suhrawardiya. The silsilahs were generally led by the Sufi saints who lived in Khanqahs or hospices along with their disciples. (a) The Chishti Order:

The Chishti Order was introduced in India by Khwaja Moinuddin Chishti (1143-1223 AD) who was one of the most renowned Sufi saints in India. He was born in Sanjar in the province of Sistan in Iran. He was the disciple of the great Sufi saint Khwaja Uthman Harvani, who belonged to the Chishti order. Khwaja Moinuddin Chishti reached India around 1192 AD, shortly after the death and defeat of Prithvi Raj Chauhan. After staying for a short period in Lahore and Delhi, he reached Ajmer in 1195 AD and set up a Khanqah (place of worship) to spread his message of universal love and brotherhood. His simple, pious and ascetic way of life attracted a large number of people who came to seek spiritual guidance from him. After his death on March 11, 1223 AD (6th of Rajab, 633 AH), his devotees started holding a congregation or Urs at Ajmer from the first to the sixth day of the Islamic month of Rajab every year.
The other renowned Sufi saints of this order include Shaikh Qutubuddin Bakhtyar Kaki, Shaikh Hamiduddin Sufi of Nagaur, Hazrat Moinuddin Ajmeri, Shaikh Fariduddin Ganj-i-Shakar of Ajodhan (Modern Pubjab), who was popularly known as Hazrat Baba Farid and whose bani and slokas are part of the holy Guru Granth Sahib, Shaikh Jamaluddin Hanowi, Shaikh Nizamuddin Aulia, Shaikh Allauddin Sabir, Shaikh Nasiruddin Chiragh-i-Delhi and Khwaja Gesu Deraz of Gulbarga. Shaikh Nizamuddin Auliya founded the Nizamiya sub-silsilah, which spread throughout the country due to the dedicated efforts of his disciples likeShaikhSirajuddin, Shaikh Alaul Haqq, Shaikh Nur Qutb-i-Alam, Syed Ashraf Jahangir, Shaikh Burhanuddin Gharib and Khwaja Gesu Deraz. Amir Khusro, the legendary poet and musician also belonged to this order. The Chisti order is the most widespread among all the Sufi orders in India. The Chisti saints follow the concept of pantheistic monism called Wahdat-ul-wajud, which finds similarities with the Vedanta philosophy. The Chishti order helped in inculcating a sense of duty in the rulers and monarchs to administer justice and equity and to do away with social disorder and religious intolerance.

(b) The Suhrawardi Order:
This order was founded by Shaikh Shahabuddin Umar Suharwardi (d.1234 AD), who is the author of Awarif ul Maarif. It was represented in India by Shaikh Bahauddin Zikiriyya of Multan and Shaikh Jalal Tabrizi of Lakhnauti. This order became popular in Kashmir, Punjab, Sind and parts of Bengal. It reached its acme under Shaikh Ruknuddin (d.1335 AD).

(c) The Qadriya Order:
This ascetic order of Sufism was instituted in 561 AH by Saiyid Abdul Qadir Al-Jilani, popularly known as Pir Dastagir, whose shrine is in Baghdad. It was introduced in India by Shah Niamatullah (d.1430 AD) and was later promoted in an organised manner by Syed Makhdum Muhammad Gilani (d.1517 AD). The Qadriyah Khanqahs are mostly located in Punjab, parts of northern India and extensively in South India. The famous Urdu poets Hasrat Mohani and Allama Iqbal belong to this order.

(d)The Naqshbandi Order:
The Naqshbandi order was popularised in India through the efforts of Khwaja Baqi Billah (d.1642 AD), who came to India during the reign of Emperor Akbar. His Khalifah or deputy was Shaikh Ahmed Sirhindi, commonly known as Mujaddid-e-Alf Sani. Shah Waliullaj of Delhi, Syed Ahmed of Rae Bareilly and Shah Ghulam Ali were some of the great Sufis of this order. Famous Sufi poets of this order are Mirza Mazhar Jan-e-Janan and Mir Dard.

(e) The Nimatullahi Sufi Order:
SUFISM
Sufism This Sufi order owes its origin to Shah Nimatullah Wali, one of the great Sufi masters of Iran, who founded the order at the end of the 14th century AD. The spiritual method of the Nimatullahi order is based on invocation and remembrance of God (zikr), reflection (fikr), self-examination (mohasaba), meditation (moraqaba) and litany (werd). After Shah Nimatullah, the masters of the Nimatullahi order resided in India until the end of the 18th century AD (12th century AH), after which it was shifted back to Iran with the arrival of Sayyed Ma'Sum 'Ali Shah Dakkani to Iran in 1775 AD (1190 AH).

(f) The Shattari Order:
This order was introduced in India by Shah Abdullah Shattari (d.1485 AD) and became popular in Malwa, Jaunpur and Bengal. The eminent Sufi saints of this order include Shaikh Muhammad Alas Qadin of Bengal, Shaikh Hafiz of Jaunpur and Shaikh Muhammad Ghauth of Gwalior. The famous musician Tansen belonged to this order.

Prophets of Islam

MAIN SECTS OF ISLAM
According to Islamic belief, Allah has sent various Prophets to the world at different times and different places to guide the people on the righteous path. The names of the following Prophets are mentioned in the Holy Quran: Adam, Sheth, Idris, Nuh (Noah), Hud, Salih, Lut, Ibrahim (Abraham), Ismail, Ishaq (Isaac), Yaqub (Jacob), Yusuf (Joseph), Shuaib, Dawud (David), Sulaiman (Solomon), Ilyas, Al-Yasa (Elisha), Musa (Moses), Aziz (Ubair or Ezra), Ayyub (Job), Dhul-Kifl (Isaih or Kharqil Bin Thauri), Yunus (Jonah), Zakariya (Zachariah), Yahya (John the Baptist), Isa (Jesus Christ) and Muhammad.


Prophet Muhammad is considered as the messenger of Allah and the last of all Prophets who restored Islam to its pristine purity. Prophet Muhammad was born in 570 AD at Makkah. At the age of 40, Prophet Muhammad received his first revelation from Allah through the Angel Jibreel (Gabriel) in a cave at Mount Hira near Makkah. The revelations continued for 23 years, and they are collectively known as the Quran. Although, Prophet Mohammed was hardly able to read or write, he began to dictate those inspired words beginning with "There is but one God, the Allah". He began preaching these revelations to the common populace in Makkah. However, there were many people in Makkah who were opposed to Prophet Muhammad's teachings as they did not believe that he was a Prophet. In spite of severe opposition, he continued to preach and the number of his followers steadily increased. However, as the persecution from unbelievers continued to increase and became more severe Allah commanded Prophet Muhammad and his followers to migrate from Makkah to Madina. Thus, in 622 AD, Prophet Muhammad decided to leave Makkah and undertook the great migration or Hijra to a town called Yathrib, which later came to be known as Medina. This emigration marks the beginning of the Muslim Calendar.

In Medina, Islam began to flourish and before Prophet Muhammad died at the age of 63, Islam had spread to the greater part of the Arabian Peninsula, up to Spain in the West and as far into the east as China. As a mark of respect to the Prophet, the Muslims use the words 'Peace Be Upon Him' after his name.

June 28, 2011

MAIN SECTS OF ISLAM

MAIN SECTS OF ISLAM

The Muslim world can be divided into two main sects: Shiah and Sunni.

Though essentially following the same beliefs and tenets, they differ on two points: the succession to Prophet Muhammad, and the religious authority in Islam after him.

The Shiahs consider Ali, the son-in-law of the Prophet as his rightful heir. They maintain that Ali was the first legitimate Imam or Khalifah (Caliph) and therefore reject Abu Bakr, Omar and Usman, the first three Khalifahs of the Sunni Muslims, as usurpers. They maintain that Ali was nominated to lead the Muslims by the Prophet himself, who in turn nominated his successors or Imams.


Shiism is a minority branch of Islam which makes up about one tenth of the total population of the Muslim world. The Shiites form an important part of the population in a number of Arab countries like Iraq, Bahrain, Lebanon and Iran.

There are two main shiite sects:

(a) The "Twelvers" (from the Arabic, "Ithna", twelve) are by far the largest group of Shiah Islam. Within the Arab world they form about half the population of Iraq and there are Twelver minorities in Lebanon, Bahrain and in the eastern part of Saudi Arabia. The Twelvers believe that the line of Ali became extinct with al-Askari, the Twelfth Imam, who mysteriously disappeared in 873 AD. They however refuse to accept that al-Askari died and believe that he will appear shortly before the end of the world.
(b) The Ismailites or Seveners are the second largest shiite sect, spread thinly throughout the Muslim world. In the Arab world there are concentrations in Egypt and Syria.
Their spiritual leader is the Aga Khan. The Ismailites only recognize the seven first Imams.

The word Sunnism comes from the Arabic as-Sunna (a collection of six books of sayings "hadith" attributed to the Prophet). It is the main branch of Islam and recognizes the legitimacy of the first four Khalifahs or Caliphs.

The Sunnis believe that the office of the Prophet was not hereditary and no one could claim to be his sole heir. According to them, it was for the community to choose one amongst themselves as their leader or the Khalifah.
There are four orthodox sects or schools of jurisprudence among the Sunni Muslims i.e. Hanafiyah (followers of Imam Abu Hanifah), Shafiyah (followers of Imam Ash-Shafii), Malakiyah (followers of Imam Malik) and Hanbaliyah (followers of Imam Ahmed Bin Hanbal).

The word Caliph, in Arabic Khalifah, which originally means 'successor' or 'deputy', is used to designate the Prophet’s successor as leader of the Muslim community. This title was used by the successive Arab empires (Umayyad, Abassid and other rival dynasties) and by the Ottoman sultans. The Ottoman Caliphate was maintained for two years after the abolition of the Sultanate, until it was itself abolished by Kemal Ataturk in February 1924. Several unsuccessful attempts were made between the two World Wars to restore it.

EID-UL-FITR OR RAMAZAN

EID-UL-FITR OR RAMAZAN
Eid-ul-Fitr is the most festive occasion in the Islamic world. It comes at the end of the holy month of Ramadan (Ramazan), which is the ninth month in the Muslim calendar. It is the culmination of a month-long period of fasting, when every adult Muslim forgoes food, water and other eatables from before sunrise till sunset, as has been ordained by the Shariat or the Divine Law. It is known as 'Eid-ul-Fitr', because every Muslim is expected to give 'Fitrah', which is a sort of charity or alms, on behalf of himself and his family. Muslims believe that the holy Quran was revealed on one of the odd nights (Taaq Raats) of the last ten days of Ramazan. Historically speaking, the month of Ramazan is associated with two important victories of Prophet Muhammad - the battle of Badr and the conquest of Makkah.
Eid is celebrated on the day following the appearance of the New Moon at the end of Ramazan. The most important part in Eid celebration is the community prayer, generally said in open places called the Idgahs. After the prayers people embrace themselves and thereafter visit friends and relatives to wish Eid Mubarak. In India, Muslims in the Northern states prepare sweet delicacies like halwa, sewiyan and Sheer Khorma, paniyaram, seedai and adarsham. This festival is a merry occasion for young boys and girls, who dress themselves up in their colourful costumes and receive "Idi" or Eid-tips from their guardians and relatives.

EID-UL-ADHA OR BAKRID

EID-UL-ADHA OR BAKRID
Eid-ul-Adha, Eid-ul-Zuha or Bakrid is celebrated on the tenth day of Dhul-hijja, the twelfth month in the Muslim calendar. The Id-ul-Azha commemorates the ordeal of Prophet Ibrahim, who was commanded at his ripe old age by Allah to sacrifice his only son Ismail, who was dearest to him. Prophet Ibrahim decided to sacrifice the life of his son Ismail in deference to the wishes of Allah. He called Ismail and mentioned to him about his decision. Ismail dutifully agreed to be sacrificed to please Allah. Prophet Ibrahim then blindfolded Ismail and cut off his son's head, only to discover on opening his eyes, that his son was alive and a ram had been sacrificed instead. Since then, a ram or bakra is sacrificed in the name of Allah. The sacrificial meat is distributed and partaken of after the Eid prayers. The Eid is also the time when many Muslims undertake the pilgrimage of Haj to Makkah. The specific day of the Eid marks the culmination of the Haj rituals at the Mina valley, located about 6 Kms from Makkah.

MILAD-UN-NABI (BARAWAFAT)

MILAD-UN-NABI (BARAWAFAT)

Milad-un-Nabi or Mawlid

Prophet Muhammad (pubh) was born on the twelfth day of Rabi-ul-Awwal, the third month in the Islamic calendar. He was born in 570 C.E. and since the Islamic calendar is 354 days long, the Hijri date is pushed back up to 11 days each year. Muslims celebrate this occasion as Milad-un-Nabi (translated: birth of the prophet) or Mawlid by holding functions and gatherings throughout the month of Rabi Awwal. The origins of the observance of Milad-un-Nabi can be traced back to the Fatimid dynasty in eleventh century Egypt, four centuries after the death of Muhammad, as a Shia ruling class festival. The main thrust of these Milad-un-Nabi gatherings is to remember, observe, discuss and celebrate the advent of the birth and teachings of Prophet Muhammad (pubh). On this day Scholars and Poets recites Qasida al-Burda Sharif in Special gatherings, the famous poem by 13th century Arabic Sufi Busiri. In India, a public holiday is declared to mark this occasion. The holy relic of the Prophet are displayed in Jammu and Kashmir state of India at Hazratbal shrine, on the outskirts of Srinagar, after the morning prayers. 'Shab-khawani' night-long prayers are held at the Hazrat bal shrine Which is attended by thousands of people.

It may be noted here that although the birth of Prophet Muhammad was the most significant event in Islamic history, neither the companions of Prophet Muhammad nor the next generation of Muslims observe this event. Furthermore, the Prophet himself neither advised his followers to observe his birthday nor himself observed the birth or death anniversaries of his family and loved ones, including that of his first wife Khadijah bint Khuwaylid. Thus, Milad-un-Nabi is observed as a festival only in the Indian sub-continent and a few Arab countries like Egypt, while most Islamic countries do not attach any special significance to this day in consonance with the Islamic principles of not celebrating birth or death anniversaries.

Barawafat

The death anniversary of Prophet Muhammad (pubh) also falls on the twelfth day of Rabi-ul-Awwal. This occasion is also observed in some parts of Indian sub-continent as 'Barawafat'. The word 'barah' stands for the twelve days of the Prophet's sickness. During these days, learned men deliver sermons in mosques, focusing on the life and noble deeds of the Prophet. In some parts of India, a ceremony known as sandal rite is performed over the symbolic footprints of the Prophet engraved in stone. A representation of buraq, a horse-like animal on which the Prophet is believed to have ascended to heaven, is kept near the footprints and anointed with sandal paste or scented powder, and the house and casket containing these are elaborately decorated. Elegies or marsiyas are sung in memory of the last days of the Prophet. In Lucknow, the Barawafat is notable for the Madh-e-Sahaba processions taken out by the Sunni Muslims. The procession was banned earlier due to Shia-Sunni clashes but was allowed by the administration after a compromise between leaders of the Shia-Sunni sects in 1999.

SHAB-E-QADR

SHAB-E-QADR
Shab-e-Qadr or the Lailat-ul-Qadr is a very blessed night which occurs on one of the odd nights during the last ten days of the holy month of Ramadan. It was during this night that the Holy Quran began to be revealed to Prophet Mohammed. These odd nights, therefore, are known as Lailat-ul-Qadr or the Nights of Power, during which night vigils are observed and extra prayers are offered. The precise date of the Lailat-ul-Qadr is said to have been known only to the Prophet and a few of his Companions. The Holy Quran mentions that the Lailat-ul-Qadr is better than one thousand nights.

MUHARRAM

MUHARRAM
Muharram is not a festival in the celebratory sense as it mourns the Karbala tragedy when Imam Hussain, the grandson of Prophet Muhammad, was martyred in the 61st year of the Hijra (AH) corresponding to 680 AD. It is observed on the tenth day of Muharram, the first month of the Muslim calendar. During Muharram, taziyas (bamboo and paper replicas of the martyr's tomb) processions as well as green alams (standards of Hazrat Imam Hussain's army) made of silver, copper and brass, are carried through city streets, accompanied by young men beating their breasts in collective sorrow. On the tenth day, known as Yaum-Al-Ashura, the processions carrying the taziyas and alams terminate in open spaces where the taziyas are buried. Juice or sherbat is freely distributed to everyone. People generally wear black clothes on the Yaum-Al-Ashura.

Muharram is observed as mourning largely in the Indian sub-continent, mainly by members of the Shia community of Muslims. In other parts of the Islamic world, with the exception of Iran, observing the tenth day of Muharram or the Yaum-Al-Ashura as a mourning day is considered as undesirable because Muharram is considered as one of the four blessed months chosen by Allah, long before the martyrdom of Imam Hussain.

Major Islamic events have happened on Yaum-Al-Ashura, the tenth day of Muharram. It is believed that on this day Adam was created and entered the Paradise, Prophet Ibrahim (Abraham) was born, Prophet Isa (Jesus) was raised to the heavens and the people of Prophet Moosa (Moses) obtained freedom from the tyranny of Firaun (Pharoah).

SHAB-E-BARAAT

SHAB-E-BARAAT
Shab-e-Baraat is celebrated on the night of the 14th day of the month of Shabaan in the Muslim calendar. According to belief, the destinies of men for the coming year are recorded on this night. All over India, Muslims stay awake all night, reciting the holy Quran. People also visit the graves of their dead ones to pay their obeisance. However, these customs are not practised anywhere outside the Indian sub-continent.

SHAB-E-MERAJ

SHAB-E-MERAJ
Shab-e-Meraj symbolises the night during which Prophet Muhammad journeyed to Baitul Muqqadas or Masjid-e-Aqsa at Jerusalem and thereafter to the skies on a horse-like animal called Burraq (which travels with the speed of light) and saw the paradise and the hell and met the other Prophets there. In Baitul Muqqadas, the Prophet led in prayer, all the earlier Prophets who were gathered for the occasion (in their Barzakm or transitional and transcendental bodies). From there, he was raised to the heavens where he again met and conversed with different Prophets. He was ultimately elevated to a point beyond heavens, called Sidrat-ul-Muntaha. According to Ahadith, the Archangel Jibriel had operated upon the heart of the Prophet Muhammad when he was asleep in the Kaaba at Makkah and converted the Prophet's body into transcendental form to make it suitable to withstand the journey of the space. The Five Prayers every day are believed to have been ordained for the Ummah on this occasion.

Shab-e-Miraj

Shab-i-Miraj means the night of Ascent. It is the blessed night when the Holy Prophet of Islam was spiritually transported to heaven and he reached a high stage of nearness to God Almighty which is beyond ordinary human comprehension. The Ascent took place on 27th day or Rajab, 2 years before Hijra. The journey was not with a physical body but was a vision of the highest type. On the way the Holy Prophet, peace be upon him, met Adam, Abraham, Moses, Jesus and some other Prophets. The purpose of the Ascent was to confirm the high status of the Prophet of Islam, a position which all Muslims believe, is impossible to attain by any other human being. It is related that even Gabriel, the Angel who was accompanying the Holy Prophet remarked at one stage, 'I am forced to stop here. I cannot go any further, but you O Messenger of peace and friend of the Master of the worlds, continue your glorious ascent.'

It is also related that the Holy Prophet continued his journey until he reached very close to the Throne of God Almighty and attained the utmost nearness to Him. After having drunk fully at the Divine fountain of spiritual knowledge he came down to impart the knowledge to mankind.

It was on this journey, that five daily prayers were made obligatory upon Muslims.

Celebrations:
According to popular belief, the Miraj or Spiritual Ascension took place on 27 of Rajab. On this day, in some Muslim countries the houses and streets and specially the mosques are decorated with colorful pennants and buntings, and at night they are well illuminated by means of electric lights, candles or even oil lamps. As evening approaches the worshippers assemble in the mosques and engage themselves in glorifying the Lord and in singing hymns in His praise and in praise of the Holy Prophet. Public meetings are also held generally after Isha Prayer in larger mosques where speakers throw light on the spiritual status of the Holy Prophet, and various aspects of his life. The story of his spiritual ascension is narrated in detail. After the meetings sweets are generally distributed. Muslims of means give money in charity and also distribute food among the poor. The devoted ones spend the whole night in the remembrance of God.

Tu Zinda Hai Wallah - Owais Raza Qadri