"[1] As has been noted by scholars, the development of these movements has indirectly led to a trend amongst some mainstream Muslims to resist "acknowledging the existence of Muslim saints altogether or ... [to view] their presence and veneration as unacceptable deviations". And when Allah desires to start the Day of Judgment, He takes the life of all of them. This page was last modified on 31 August 2012, at 00:28. Note: This blessed list of the Saints of Singapore has been checked and verified by Syed Ahmad Ridhwan Alhabshi. 1st Urs Haji Waris Ali Shah (Deva Sharif, India) 2nd Urs Amir-e-Millat (Kicchauccha, India) 3rd Urs Hazrat Khwaja Dana Surat (India) Shaykh al-Yafi’i wrote in his book Kifayat al-Mu’taqid (“Sufficiency of the Believer”): The righteous (Saliheen) are many, and they mix with the common people for the sake of their worldly and other-worldly benefit. It is a very special rank and position of acceptance given by Allah to His beloved servants. [1] Shaykh Nazim al-Haqqani an-Naqshibendi’s Official Channel is Saltanat TV. This cannot be denied. You have no respect for the Awliya Allah, without Adab, Ilm is useless. List of Awlia ALLAh/NUm of Awlia in {INDIA} are READ India ♥ ♥ ♥ The dargah of Khwaja Nizamuddin Awliya, Delhi. The scholars of Tafsir agree unanimously that this "wahy" refers to inspiration (ilham) and unveiling (kashf), and not revelation which only Prophets receive. His soul, his ego, is eliminated and ... when he acts, it is God Who acts through him. [1] Examples of classical testimonies include: The rationale for veneration of deceased saints by pilgrims in an appeal for blessings (Barakah) even though the saints will not rise from the dead until the Day of Resurrection (Yawm ad-Dīn) may come from the hadith that states “the Prophets are alive in their graves and they pray”. Awliya' Allah Project is part of the extensive archaeological survey of Iqlim El Kharrub province (Chouf District, Lebanon) carried out by the Polish Archaeological Mission in Lebanon since 1999. [1], As scholars have noted, saints venerated in traditional Turkish Sunni Islam may be classified into three principal categories:[1]. When Allah loves a person He gives him spiritual and physical strength. "[10] It was by virtue of his spiritual wisdom that the saint was accorded veneration in medieval Islam, "and it is this which ... [effected] his 'canonization,' and not some ecclesiastical institution" as in Christianity. [1] Some of the most popular and influential Maghrebi saints and mystics of the following centuries were Muḥammad b. Nāṣir (d. 1674), Aḥmad al-Tij̲ānī (d. 1815), Abū Ḥāmid al-ʿArabī al-Darqāwī (d. 1823), and Aḥmad b. Finally, Ibn ‘Asakir (1:299) and Ibn Abi Khaythama narrate that Uthman ibn ‘Ata was having a conversation with his father, who told him, “The Abdal are forty Insan (humans).” So he said to his father, “Forty men?” and his father replied, “Do not say men, but rather say humans, for there could be women among them.”, 1. [1]. Two are in Turkey, third is a Chisti Wali Allah and lives in Bangladesh, 4th and 5th are Naksbandi Aulia Allah who live in Indonesia. 2, #10). Allah SubHanuhu wa Ta'ala will order him to declare that his foot is on the necks of all the Awliya. The dargah and mosque of Haji Ali [1] Upon returning to the Maghreb, Abū Madyan stopped at Béjaïa and "formed a circle of disciples. [11][12], Aside from the Sufis, the preeminent saints in traditional Islamic piety are the Companions of the Prophet, their Successors, and the Successors of the Successors. This was repeated and confirmed by Ibn Hajar al-Makki al-Haytami in his Fatawa Hadithiyya (p. From Abu Qilaba: “There will never cease to be in my Ummah seven, and they will never ask Allah without Him answering them. "[1] Amongst classical scholars, Qushayri (d. 1073) defined the saint as someone "whose obedience attains permanence without interference of sin; whom God preserves and guards, in permanent fashion, from the failures of sin through the power of acts of obedience. 3. The previous two hadiths support the meanings of the previous hadiths, which state that Allah has special elect servants, and that they are concentrated in Sham, among other places. This hadith specifically refers to the perfection of the quality of Ilham (inspiration) in Sayyidina ‘Umar and not the fact that other Muslims lack this ability, as Hafiz Ibn Hajar explained in his commentary on this hadith. (4) female saints, who may belong to one of the aforementioned three categories or some other. [1] It is, moreover, evident from the Kitāb al-Kas̲h̲f wa ’l-bayān of the early Baghdadi Sufi mystic Abu Sa'id al-Kharraz (d. 899) that a cohesive understanding of the Muslim saints was already in existence, with al-Kharraz spending ample space distinguishing between the virtues and miracles (karāmāt) of the prophets and the saints. From ‘Ali: “The Abdal are in Syria, and they are 40 men. [1][43][44], One of Abū Madyan's most notable disciples was ʿAbd al-Salām Ibn Mas̲h̲īs̲h̲ (d. 1127),[1] a "saint ... [who] had a posthumous fame through his being recognised as a master and a 'pole' by" Abu ’l-Ḥasan al-S̲h̲ād̲h̲ilī (d. The fact that the Awliya’ have knowledge of the Unseen (and other miraculous abilities) is attested to by the Qur’an and Sunna and the experience of the righteous Muslims throughout the centuries of the history of Islam, and does not constitute, as some misguided Muslims claim, kufr or shirk. And as for the Ghawth – in the description given him common among the Sufis – it is not established (in any authentic narration). [5] These included 10:62:[5] "Surely God's friends (awliyāa l-lahi): no fear shall be on them, neither shall they sorrow,"[5] and 5:54, which refers to God's love for those who love him. A Walīyu 'llāh (ولي الله) therefore denotes one who is a friend of Allah. This site uses Akismet to reduce spam. We will quote in what follows Imam Shafi’i’s explanation of the Ghawth as being the Qutb, and this proves its being established and that they refer to one and the same thing, so know this. 910). [1], The general definition of the Muslim saint in classical texts is that he represents a "[friend of God] marked by [special] divine favor ... [and] holiness", being specifically "chosen by God and endowed with exceptional gifts, such as the ability to work miracles. [1] Adhering to the Maliki rite in its jurisprudence, the Shadhili order produced numerous widely honored Sunni saints in the intervening years, including Fāsī Aḥmad al-Zarrūq (d. 1494),[1] who was educated in Egypt but taught in Libya and Morocco, and Abū ʿAbd Allāh Muḥammad al-Jazūlī (d. 1465), "who returned to Morocco after a long trip to the East and then began a life as a hermit,"[1] and who achieved widespread renown for the miracles he is said to have wrought by the leave of God. "[10] In general Islamic piety of the period, the saint was understood to be "a contemplative whose state of spiritual perfection ... [found] permanent expression in the teaching bequeathed to his disciples. [1] These forty saints, al-Tirmidhi stated, would be replaced in each generation after their earthly death; and, according to him, "the fact that they exist is a guarantee for the continuing existence of the world. From Abu Darda’: “The Abdal have not come to be greater than the rest of the people by performing much fasting or prayers or tasbih, but rather by excellent morals, being true in their scrupulousness, their sound intentions, their hearts being at peace with all Muslims, and giving others sincere counsel for the sake of Allah.”, 4. [1] Despite their exalted nature, however, al-Tirmidhi emphasized that these forty saints occupied a rank below the prophets. However, their recognition may be difficult. Harith ibn Malik al-Ansari passed by the Prophet ﷺ who asked him, “How are you this morning, O Harith?” and he replied, “This morning I am a true believer in Allah.” The Prophet ﷺ said: “Take care of what you say, for everything has a proof to it, so what is the proof of your belief?” He said: “I have turned myself away from this world by keeping awake at night and staying thirsty by day; and I can almost see the Throne of my Lord in full view before me, and I can see the people of the Garden visiting each other, and the people of the Fire wailing to each other.” The Prophet ﷺ said, “O Harith! Finally, Ibn ‘Abidin quoted Hafiz Ibn Hajar who said in his Fatwas: The Abdal were mentioned in numerous narrations, some of them authentic (Sahih), and others not authentic. 13. "[1] The differences in terminology between the various celestial hierarchies presented by these authors were reconciled by later scholars through their belief that the earlier mystics had highlighted particular parts and different aspects of a single, cohesive hierarchy of saints. For the vast majority of Muslims in the Maghreb even today, the saints remain "very much alive at their tomb, to the point that the person's name most often serves to denote the place. i love this shaykh may allah preserve him for us and a great lecture may allah let us be with the awliya of allah amin. [1] Eventually, the latter was buried in Marrakesh, where he ended up becoming of the city's seven most famous Awliya Allah for the Sunnis of the area. The number of the Nujaba’ are 300, and the number of the Nuqaba’ are 40, and the number of the Adbal is said to be 30, or 14, or 7 (and this is the most correct number), and the number of the Awtad are four. There have been Awliya Allah in every era and there will always be Awliya Allah in every era. [14] In short, it is believed that "every prophet is a saint, but not every saint is a prophet". According to Islamic historian Jonathan A.C. Brown, "saints are thought to be no different" than prophets, "as able in death to answer invocations for assistance" as they were while alive. [1] Most of the saints venerated in Turkey belonged to the Hanafi school of Sunni jurisprudence. By means of them, Allah brings down the rain, gives victory over enemies, and diverts punishment from the people of Syria.”, 7. Affirming that Karamat (mini miracles) are real and only pious people have the potential to experience them if Allah so wills. "[25], In the late ninth-century, important thinkers in Sunni Islam officially articulated the previously-oral doctrine of an entire hierarchy of saints, with the first written account of this hierarchy coming from the pen of al-Hakim al-Tirmidhi (d. Naqshbandi History and HAMD ( Praising) OF MUHAMMAD (Sal) “Praising Himself By Himself” Compliled by Sheikh Adnan Kabbani from the Knowledge of Grandsheikh Sultan ul Awliya Abdullah Faiz Dagistani (ral) and Sultan ul Awliya Moulana Sheikh Nazim, may Allah be well pleased with him THE SECLUSION DURING THE NIGHT JOURNEY Bismillahi Rahman ir Raheem.… The dargah of Salim Chisti, through the Buland Darwaza. 1258). By them rain falls and victory is granted. These servants occupy the most sublime levels of proximity to Allah, enjoying … [1] With the general consensus of Islamic scholars of the period accepting that the ulema were responsible for maintaining the "exoteric" part of Islamic orthodoxy, including the disciplines of law and jurisprudence, while the Sufis were responsible for articulating the religion's deepest inward truths,[1] later prominent mystics like Ibn Arabi (d. 1240) only further reinforced this idea of a saintly hierarchy, and the notion of "types" of saints became a mainstay of Sunni mystical thought, with such types including the ṣiddīqūn ("the truthful ones") and the abdāl ("the substitute-saints"), amongst others. The veneration of saints in Maghrebi Sunni Islam has been studied by scholars with regard to the various "types" of saints venerated by Sunnis in those areas. A "spiritual disciple of these two preceding saints,"[1] Abū Madyan, a prominent Sunni Maliki scholar, was the first figure in Maghrebi Sufism "to exercise an influence beyond his own region. [1][3][4] In the traditional Islamic understanding of saints, the saint is portrayed as someone "marked by [special] divine favor ... [and] holiness", and who is specifically "chosen by God and endowed with exceptional gifts, such as the ability to work miracles". Ala inna awliyaa Allahi la khawfun AAalayhim wala hum yahzanoona, Lahumu albushra fee alhayati alddunya wafee al-akhirati la tabdeela likalimati Allahi thalika huwa alfawzu alAAatheemu. [1] Although the ramifications of this phrase include the connotations of a general "saint,"[1] it is often used to specifically signify a spiritual guide of some type. Awliya allah. [1], The veneration of saints has played "an essential role in the religious, and social life of the Maghreb for more or less a millennium”;[1] in other words, since Islam first reached the lands of North Africa in the eighth century. IMPORTANT DATES IN THE MONTH OF SAFAR-UL-MUZAFFAR. According to the author, forty major saints, whom he refers to by the various names of ṣiddīḳīn, abdāl, umanāʾ, and nuṣaḥāʾ,[1] were appointed after the death of Muhammad to perpetuate the knowledge of the divine mysteries vouchsafed to them by the prophet. Every Wali of his time will bend their heads in submission and due to his status, they will honour and respect him.” [Nuzhat al-Khatir al-Fatir trajuma Sayyidi al-Sharif 'Abd al-Qadir (Manuscript), Page 8] So the dwelling of the Nuqaba are in the Maghrib, the Nujaba in Egypt, the Abdal in Sham, the Akhyar travel throughout the Earth, the ‘Umud are in the corners of the Earth, and the Ghawth is in Makka. "[1], Although the doctrine of the hierarchy of saints is already found in written sources as early as the eighth-century,[1] it was al-Tirmidhi who gave it its first systematic articulation. [1] It should be noted, however, that many of these concepts appear in writing far before al-Tirmidhi and Ibn Arabi; the idea of the abdāl, for example, appears as early as the Musnad of Ibn Hanbal (d. 855), where the word signifies a group of major saints "whose number would remain constant, one always being replaced by some other on his death. "[27], From the twelfth to the fourteenth century, "the general veneration of saints, among both people and sovereigns, reached its definitive form with the organization of Sufism—the mysticism of Islam—into orders or brotherhoods. So when a need arises among the commonality, the Nuqaba plead to Allah to fulfil it, then the Nujaba, then the Abdal, then the Akhyar, then the ‘Umud, and if they are answered by Allah (it stops with them), and if not, then the Ghawth pleads, and he does not complete his request until it is answered. 1935), Muhammad Alawi al-Maliki (d. 2004), Hamza Yusuf (b. 907-912). And the Qur'an has pointed to it in different places, and the sayings of the Prophet have mentioned it, and whoever denies the miraculous power of saints are only people who are innovators and their followers. [1], In the Turkish Islamic lands, saints have been referred to by many terms, including the Arabic walī, the Persian s̲h̲āh and pīr, and Turkish alternatives like baba in Anatolia, ata in Central Asia (both meaning "father"), and eren or ermis̲h̲ (< ermek "to reach, attain") or yati̊r ("one who settles down") in Anatolia. And the intention of the Hafiz (Ibn Hajar) was that mention of the Ghawth is not found in any Sahih hadith, but the fact that it is widespread and well-known, and frequently mentioned among the people of this pure path (the Sufis), is enough to indicate its established basis. This group of young believers resisted pressure from their people to worship others beside God and took refuge in a cave, following which they fell asleep for 300 solar years or 309 lunar years, whilst being guarded by a dog. Saying Insha' Allah makes whatever you say right, but if you say, "I will do so and so tomorrow", then you are not aware of man's life which might come to an end in one second, and man will be in the grave in the blink of an eye. "[16] At the same time, the movement of Islamic Modernism has also opposed the traditional veneration of saints, for many proponents of this ideology regard the practice as "being both un-Islamic and backwards ... rather than the integral part of Islam which they were for over a millennium. A wali (wali Arabic: وَلِيّ‎, walīy; plural أَوْلِيَاء, ʾawliyāʾ), the Arabic word which has been variously translated "master", "authority", "custodian", "protector" and "friend",[1][2] is most commonly used by Muslims to indicate an Islamic saint, otherwise referred to by the more literal "friend of God". He was bald and maimed, and was carrying a container of water on his head. The friends of The Most Merciful are the inhabitants of the Paradise, while the friends of Shaytan are the dwellers of the Hell Fire. "[26] It is, in fact, reported that Ibn Hanbal explicitly identified his contemporary, the mystic Maruf Karkhi (d. 815-20), as one of the abdal, saying: "He is one of the substitute-saints, and his supplication is answered. [10] In fact, a belief in the existence of saints became such an important part of medieval Islam[11][12] that many of the most important creeds articulated during the time period, like the famous Creed of Tahawi, explicitly declared it a requirement for being an "orthodox" Muslim to believe in the existence and veneration of saints and in the traditional narratives of their lives and miracles. Abu Darda’ said: “When Prophethood ended – and they were the supports (Awtad) of the earth – Allah substituted their places with 40 men from the nation of Muhammad (blessings and peace be upon him), who are named “Abdal” (the Substitutes). List. 3 (Brill, 2001), p. 356, Narrated by al-Bazzaar; classed as authentic by al-Albaani in Saheeh al-Jaami’, 2790, according to, Y. Lobignac, "Un saint berbère, Moulay Ben Azza", in, A. Bel, "Sidi Bou Medyan et son maître Ed-Daqqâq à Fès", in, C. Addas, "Abū Madyan and Ibn ʿArabī", in, Gril, Denis, "ʿAbd al-Raḥīm al-Qināʾī", in, Haig, T. W., Moreland, W. H., Dodwell, H. H. and Rose, H. A., "Mug̲h̲al", in, Hasan, Mohibbul, "Bābā Nūr al-Dīn Ris̲h̲ī", in, Hosain, Hidayet and Massé, H., "Hud̲j̲wīrī", in, Tazkare Khwanadane Hazrat Eshan(genealogy of the family of Hazrat Eshan)(by author and investigator:Muhammad Yasin Qasvari Naqshbandi company:Edara Talimat Naqshbandiyya Lahore), Geoffroy, Eric, "Arslān al-Dimashqī, Shaykh", in, Ménage, V.L., "Ḥād̲jd̲j̲ī Bayrām Walī", in, Paul, Jürgen, "Abū Yaʿqūb Yūsuf al-Hamadānī", in, Alatas, Ismail Fajrie, "ʿAlāwiyya (in Ḥaḍramawt)", in, Knysh, Alexander D., "Bā Makhrama ʿUmar", in, Salīm Chis̲h̲tī disciple of disciples of Revered Sufi Saint Muinuddin Chishti who established Chishti order in sub-continent, Destruction of early Islamic heritage sites in Saudi Arabia, Martin Lings, "Proofs of Islam," transcript of lecture delivered at the Islamic Cultural Centre, later published in, https://en.wikipedia.org/w/index.php?title=Wali&oldid=999603646, Articles containing Persian-language text, Creative Commons Attribution-ShareAlike License, "The miracles of saints are absolutely true and correct, and acknowledged by all Muslim scholars. 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