sayedmadni

Allah (Almighty and Glorious is He) says in the Holy Qur’aan in the 33^rd Sura al-Ahzaab (the Associates), Verse 33:

Besides this, nothing else is mentioned, ‘O Household of My Prophet! Allah (Almighty and Glorious is He) intends to keep far away from all رِجْس (rijs) and thoroughly cleanse you as He cleanses.

This famous verse of the Holy Qur’aan that is called "Ayat al-Tathir" or "The Verse of Purification" and I have given a simple translation. If one ventures into the field of verification (تحقیق) then many words need verification.

Firstly what does the word رِجْس (rijs) mean? What does it infer? We also need to clarify what أَهْلَ الْبَيْتِ (ahlal Bayt) refers to? Unless both these are clarified one cannot know who has been cleansed of what? Hazrath Imam Fakhr al-Din al-Razi[1] e in his world-renowned commentary of the Holy Qur’aan called Tafsir-e Kabir[2] (The Great Commentary) has stated:

Some state it refers only to the Pure Wives of the Holy Prophet Muhammad (Peace be upon him, his pure family and blessed companions). Some say it only refers to those whom we call ‘The Purified Five’ or ‘Panjattan Paak’ i.e. the Holy Prophet (Peace be upon him, his pure family and blessed companions) Hazrath Ali, Hazrath Fatimah Zahra, Imam Hassan and Imam Hussain (may Allah be well pleased with them all). Others have stated it refers to the Pure Wives, ‘The Purified Five’ or ‘Panjattan Paak’; and all children that are born of the ‘Panjattan Paak’ till the Day of Reckoning (Qiyaamah). Imam Razi favored this last description of أَهْلَ الْبَيْتِ (ahlal Bayt). He said:

He was brought up under the guardianship and in the household of the Holy Prophet (Peace be upon him, his pure family and blessed companions). Who are people of the household (ghar)? They are those who can walk into and leave the house without seeking permission. Those who need permission to enter are people of the Prophets Holy Court (dar) not the Prophets Holy Home (ghar). The law has been fixed for Allah (Almighty and Glorious is He) says in the Holy Qur’aan in the 33^rd Sura al-Ahzaab (the Associates), Verse 53:

This law is not for the members of the Prophets Holy Home (ghar) but it is for people of the Prophets Holy Court (dar). For Hazrath Ali, Imam Hassan and Imam Hussain (may Allah be well pleased with them all) there is no restricted entry they may enter and leave repeatedly without permission. Ponder, even Hazrath Uthman (may Allah be well pleased with him) was the son-in-law of the Holy Prophet Muhammad (Peace be upon him, his pure family and blessed companions) but he also needed permission to enter and leave the house of the Holy Prophet (Peace be upon him, his pure family and blessed companions). The reason is that if Hazrath Uthman (may Allah be well pleased with him) had to enter the blessed house then Hazrath Fatimah Zahra (may Allah be well pleased with her) would have to wear her pardah[3]. So those are the members of the Prophets Holy Home (ghar) whom, if they enter then the females don’t have to observe pardah. So right unto the time of Imam Mahdi (May Allah bless him with peace) and beyond all the Sayyids or the direct descendants of the Holy Prophet Muhammad (Peace be upon him, his pure family and blessed companions) are allowed to enter the blessed household without permission for Bibi Fatimah (may Allah be well pleased with her) is their grandmother. So do understand that the Holy Household أَهْلَ الْبَيْتِ (ahlal Bayt) refers to the Pure Wives, ‘The Purified Five’ or ‘Panjattan Paak’; and all children that are born of the ‘Panjattan Paak’ till the Day of Reckoning (Qiyaamah).

Some people when we speak of members of Prophets Holy Home (ghar) and of people of the Prophets Holy Court (dar) say, ‘Well it is fine that you have a genetic and blood link with the Holy Prophet Muhammad (Peace be upon him, his pure family and blessed companions) respect is obtained so what does one obtain from blood relationship (nasab). This is fine if one does not receive benefit from ones own family so why do they doubt the family of the Holy Prophet Muhammad (Peace be upon him, his pure family and blessed companions). On the contrary blood relationship brings those benefits that cannot be obtained from any virtuous deeds (amal). If one says that no benefit is received from blood relationship (nasab) then one is rejecting the Holy Qur’aan.

You must have heard of the famous incident of Hazrath Khidr (May Allah bless him with peace) and Hazrath Musa (May Allah bless him with peace). Hazrath Khidr (May Allah bless him with peace) had rebuilt a dilapidated wall that concealed the fortune of two orphans buried in its foundation. Hazrath Musa (May Allah bless him with peace) had objected to this favour to a people that had been inhospitable to them. Hazrath Khidr (May Allah bless him with peace) later explained that the fortune of two orphans buried in its foundation and the poor orphans could have lost it if the wall fell. Allah (Almighty and Glorious is He) had willed that he save the fortune of the orphans. This act of grace (fazl) from Allah (Almighty and Glorious is He) upon these two orphans was not because of any deeds (amal) they had performed or lived a life of taqwa but because as the Holy Qur’aan states in the 18^th Sura al-Kahf سُورة الْكَهْف (the Cave) in verse 82:

Their father was a righteous person. He performed deeds of righteousness and the children are benefiting. This father that is mentioned here is a great-grandfather from six generations back. So those who say blood relationship (nasab) does not benefit should rectify their thoughts.

Again Allah Y says in the Holy Qur’aan in the 52^nd Sura, at-Tur سُورة الطُّوْر (Mount Sinai) in verse 21:

So children of pious forefathers who follow their forefathers in faith will join their forefathers in jannah. Not because of their deeds but simply for the happiness of their forefathers. Commentators have stated that if any righteous, pious person has children who lack in deeds to earn him the level in heaven that his pious predecessor attained, he will be admitted to that high level of heaven due to his predecessor’s deeds and for his happiness. So congratulations to all Sayyids, for if you lovingly follow the beloved Holy Prophet Muhammad (Peace be upon him, his pure family and blessed companions) you will be with him, on his level of paradise. The most pious person (muttaqi)[6] cannot attain this highest level of paradise for the blood-relations of the Holy Prophet Muhammad (Peace be upon him, his pure family and blessed companions) will reside with him in the mansion prepared for him in paradise. Can any deed (amal) gain you this highest level of paradise in the greatest house of paradise? So this attainment is due to blood relationship not deeds. So how can people say blood relationship (nasab) does not benefit one?

It is a fact that being the blood relative of a pious person benefits ones children but the Holy Prophet Muhammad (Peace be upon him, his pure family and blessed companions)’s family has a unique status. Let us refocus upon "Ayat al-Tathir" or "The Verse of Purification" and in the light of the clarification of who constitutes the Holy Prophet’s (Peace be upon him, his pure family and blessed companions) Pure Household أَهْلَ الْبَيْتِ (ahlal Bayt). Some translate it as:

If translated in this way there is no special distinction given to the members of the Prophets Household. Allah (Almighty and Glorious is He) addresses the Members of the Pure Household specifically and He is asking them to do what He exhorts every person, Muslim or non-Muslim in His universal message to adopt. This does not merit the specific addressing of the members Holy Prophet’s Pure Household أَهْلَ الْبَيْتِ (ahlal Bayt). Let me give you the answer for the various questions I shall pose from "Ayat al-Tathir" or "The Verse of Purification".

I tell Sayed Ruknuddin sitting alongside me, ‘O Sayed Ruknuddin! I intend that you build a house in the city of Baroda.’ What does this mean? The intention is mine but he has to build the house. I don’t know if he has the means and resources to fulfill my intention. So my statement makes one who listens to it focus on Sayed Ruknuddin as to whether he has the capacity to fulfill my request. On the other hand if I say, ‘O Sayed Ruknuddin! I intend to build a house for you in the city of Baroda.’ Now the listener focuses on me as to whether I have the means and resources to fulfill my intention or not. In the "Ayat al-Tathir" or "The Verse of Purification" Allah (Almighty and Glorious is He) did not tell the members Holy Prophet’s Pure Household أَهْلَ الْبَيْتِ (ahlal Bayt) to cleanse themselves of رِجْس (rijs) but He said:

Honestly tell me does Allah (Almighty and Glorious is He) not possess the means and resources to fulfill His intention. So don’t focus on the members Holy Prophet’s Pure Household أَهْلَ الْبَيْتِ (ahlal Bayt) but focus on Allah (Almighty and Glorious is He) who wishes to purify them.

This is an important note for those who regard the members Holy Prophet’s Pure Household أَهْلَ الْبَيْتِ (ahlal Bayt) to be like them due to their humility (khaak saar).

The Holy Prophet (Peace be upon him, his pure family and blessed companions) stated:[7]

All family ties and relationships will be severed except the family tie and relationship (rishtae ghulami) of the Holy Prophet Muhammad (Peace be upon him, his pure family and blessed companions). Relationship (rishtae ghulami) of the Holy Prophet Muhammad (Peace be upon him, his pure family and blessed companions) will only benefit you on the Day of Judgment if you preserve it in this world. To maintain the rishtae ghulami is your duty and to preserve the blood relatives of the Holy Prophet Muhammad ( Peace be upon him, his pure family and blessed companions)is the grace (fazl) of Allah (Almighty and Glorious is He) . Rishtae ghulami is created by us but nasab or blood relationship is a gift from Allah (Almighty and Glorious is He). So that which is received through the grace (fazl) of Allah (Almighty and Glorious is He) is different from that which is acquired through effort.

Ponder! A high status is attained through knowledge (ilm) and deeds (amal);and through Allah Consciousness (taqwa) and purity (tahaarat). A being possessing all these qualities worshipping for 6 million years, Iblis who had reached the spiritual status of teacher of Angels lost his high status due to his arrogance. The Angels acquire their status due to the fazl of Allah (Almighty and Glorious is He) and Iblis acquired his status due to his efforts. The one reaching high status due to effort can falter but not the one who has been blessed with grace (fazl) from Allah (Almighty and Glorious is He).

The Family of the Holy Prophet Muhammad (Peace be upon him, his pure family and blessed companions) have been blessed with a unique nobility by Allah (Almighty and Glorious is He) due to their ancestry (nasab) and link to the Holy Prophet (Peace be upon him, his pure family and blessed companions). It is the fazl of Allah (Almighty and Glorious is He) that they were born in this pure, noble family.

There are two views amongst the Ulama regarding the Saa’daat [descendants of the Holy Prophet (Peace be upon him, his pure family and blessed companions)] as to the meaning of رِجْس (rijs) in "Ayat al-Tathir" or "The Verse of Purification". Imam Ahmad Raza[8], Faazile Barelvi (may Allah be well pleased with him) interpreted رِجْس (rijs) as disbelief or kufr and his maslak in this regard is that disbelief or kufr cannot emanate from a Saa’daat. Imam 'Abd al-Qadir Bada'uni[9] (may Allah be well pleased with him) the author of Bada’yun Shareef says that he can embrace disbelief or kufr but he will not die as a disbeliever or kaafir. He will be granted the ‘Allah given aid’ or tawfiq to repent. So both points of view, that kufr cannot emanate from a Saa’daat and he can embrace disbelief or kufr but he will not die as a disbeliever or kaafir are both derived due to his ancestry (nasab) and not his efforts (a’maal). So the benefit of being the descendant of the Holy Prophet Muhammad (Peace be upon him, his pure family and blessed companions) is that it repels kufr. What greater benefit can there be than this? No other ancestry except the Holy Prophet Muhammad (Peace be upon him, his pure family and blessed companions)’s ancestry can claim this benefit. So Imam Ahmad Raza (may Allah be well pleased with him) says kufr cannot come near a Saa’daat and Imam Bada’uni says kufr will not remain with a Saa’daat and both these are based on ancestry (nasab) not effort (a’maal). The reason is that they will be joined and lodged with the Holy Prophet Muhammad (Peace be upon him, his pure family and blessed companions) and hence they will go to him with faith (imaan).

Imam Fakhr al-Din al-Razi[10] (may Allah be well pleased with him) has stated that رِجْس (rijs) means sin explaining لِيُذْهِبَ عَنكُمُ الرِّجْسَ as “To remove all sins far from you” [Le yu’zeela ankumuz-zunuuba]. Here again there can be two implications:

1. One may sin but Allah (Almighty and Glorious is He) will not allow the sin to remain; and

Sins are defined as ‘disobedience to Allah (Almighty and Glorious is He)’ and what if He against whom a sin is committed does not acknowledge the sin. He can forgive whatever and whomsoever He pleases. His reason is that the sinner belongs to the noble ancestry (nasl) of His beloved (Peace be upon him, his pure family and blessed companions).

A point to ponder upon, as also mentioned by Imam Razi is that if somebody is kept far from رِجْس (rijs), by Allah (Almighty and Glorious is He), then is not that person purified? So what is the meaning of ‘purifying the purified’? رِجْس (rijs) means sin in لِيُذْهِبَ عَنكُمُ الرِّجْسَ . So they have been Divinely purified then what is the implication of:

تمہیں (کامل) طہارت سے نواز کر بالکل پاک صاف کر دے

What purification do the pure undergo? Imam Razi has explained that the impurity may be removed but the place may remain unclean. E.g. someone may urinate on soil and the heat of the sun may remove the urine but the soil cannot be utilized for the ‘ritual cleansing’ with soil called tayammum. The prerequisite is to wash the soil with water. So there are two terms taahir ‘to be purified’ and mut’tahir ‘to be purified and to be able to purify’. So Imam Razi (may Allah be well pleased with him) in his world-renowned commentary of the Holy Qur’aan called Tafsir-e Kabir[11] (The Great Commentary) has stated something beautiful. All these benefits are due to ancestry (nasab). He says وَيُطَهِّرَكُمْ تَطْهِيرًا means:

So purification from sin and the bestowal of ‘honor’ (izzat) and ‘inexplicable gifts’ (karamat) are all due to ancestry (nasab). People of Noble Pious Ancestry attain this personal (zaati) excellence (fazilat). So as you heard previously that even if a Sayyid becomes ‘guilty of disobedience’ (faasiq)[12] it obligatory (waajib) to respect him. Imam Ahmad Raza (may Allah be well pleased with him) says even if a Sayyid becomes gumrah or ‘loses the right Islamic path’ on condition he does not reach disbelief (kufr) then also it is ‘obligatory to respect him’ (waajibut tazeem). This respect (tazeem) is due to his ‘relationship’ (nisba) with the Holy Prophet Muhammad (Peace be upon him, his pure family and blessed companions).

People are recipients of certificates and addressed by esteemed titles, wearing the robes (libaas) of Aulia but abandoning the attributes (sifaat) of Aulia. They have repeatedly said and issued fatwa (religious decree) on the basis of this lie on us two brothers that we ‘defame or insult’ (tawheen) Imam Ahmad Raza and Mufti Azam (may Allah be well pleased with them) ‘guilty of disobedience’ (faasiq). Repeatedly we have asked them to furnish proof of this serious allegation. This lie has made them ‘guilty of disobedience’ (faasiq). So due to their being faasiq it has become waajib to ‘defame or insult’ (tawheen) them. Their certificate (sanad) or pious dress cannot save them from this condemnation. They become guilty of one lie and it become waajib to ‘defame or insult’ (tawheen) them whereas even if a Sayyid becomes gumrah or ‘loses the right Islamic path’ on condition he does not reach disbelief (kufr) then also it is ‘obligatory to respect him’ (waajibut tazeem).

Why does this delusion (ghalty) exist in present day Ulama and did not exist in Ulama previously? Previously the Ulama after graduating from a Madrasah used to sit with the Sufi Masters (buzrugh) of a Sufi Centre (khanqah), to negate their pride and arrogance concerning their knowledge and ability. These Sufi Masters (buzrugh) used to refine them in the mill of spiritual discipline (riyaazat) and turn them into disciplined beings. After being purified in a Sufi Centre (khanqah) they were released to serve Islam Today graduates have turned away from the Sufi Centre (khanqah) and on graduation align themselves to other graduates and not to Sufi Masters. Reflect on the poem of Maulana Jalalludin Rumi[13] (may Allah be well pleased with him) a man of great knowledge and piety who says in his famous couplet:

He acquired great knowledge, wrote the Masnavi-ye Manavi[15] (Spiritual Couplets), but he remained ‘Religious Teacher’ (Molvi) and not Spiritual Guide (Maula) until he came under the subservience of a Perfect Saint (Wali-e-Kaamil) Shams of Tabrez (may Allah be well pleased with him). ‘Religious Teacher’ (Molvi) are produced at the Madrasah whilst Spiritual Guide (Maula) come out of Khanqah.

The Holy Qur’aan says in the 49^th Sura, al-Hujurāt سُورة الْحُجُرَات (The Apartments) in verse 13:

On this basis it is said that the criteria for honor is ‘piety or righteousness’ (taqwa). So ‘piety or righteousness’ (taqwa) is a prerequisite for being honored and the prerequisite for ‘piety or righteousness’ (taqwa) is knowledge (ilm) and deeds (amal). Can one attain taqwa without following (ita’at) of the Holy Prophet Muhammad (Peace be upon him, his pure family and blessed companions)? To follow or imitate (ita’at) the Holy Prophet Muhammad (Peace be upon him, his pure family and blessed companions) it is necessary to love him. Loving him necessitates loving his family (ahl). How can one claim to love him and possess taqwa but not love his family?

Let me give you a verified (tehqiqi) translation of the verse under discussion. In Tafsir-e-Kabir, Tafsir Abu Saud[16], Ruh al-Ma'ani [17] this verse has been expounded with two meanings (tarjuma). One is called ‘ash’har’ and the other is called ‘az’har’. One that is ‘very popular’ (ash’har) and the other being ‘on the basis of technicality’ (az’har) and thus acceptable. I have expounded the popular translation but allow me to expound the verse on the basis of technicality. With acknowledgement of Ulama being present, I would have to explain some grammatical rules to you for the benefit of the general listeners:

إِنَّ أَكْرَمَكُمْ عِندَ اللَّهِ أَتْقَاكُمْ

إِنَّ أَكْرَمَكُمْ if you ask Ulama as to what إِنَّ means they will tell you ‘Assimilated verb’ or harfe-mushabba-bil fel . They will tell you it is a verb form wherein the first tells you the type and the second gives you the meaning. E.g, if I tell you:

So Zayd is mentioned first and then the action of standing. This means that the act of standing is emanating due to Zayd being there. Not that Zayd is there due to the action of standing. So:

This means that it is not due to taqwa that you receive ‘inexplicable gifts’(karamat); but due to ‘inexplicable gifts’(karamat) one attains taqwa. He who has the gift of fazl from Allah (Almighty and Glorious is He) is the muttaqi. Hazrath Ghaus al-Azam (may Allah be well pleased with him) was gifted with wilaayat and was born a wali. Thus he was born as a muttaqi. So deeds (amal) does not make one a muttaqi but the grace (fazl) of Allah (Almighty and Glorious is He) makes one a muttaqi.

Hazrath Abul Hassan Ali al-Kharqani[18] (may Allah be well pleased with him) didn’t attend no Madrassah. He was the Ghaus of his time not through knowledge (ilm) but through the grace (fazl) of Allah (Almighty and Glorious is He). So the people of noble lineage (nasab) are recipients of Allah (Almighty and Glorious is He)’s grace (fazl). So understand the "Ayat al-Tathir" or "The Verse of Purification" properly:

إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيرًا

The Holy Prophet Muhammad (Peace be upon him, his pure family and blessed companions) used to repeat this often. Naturally, the wives are part of the Noble household of the Holy Prophet (Peace be upon him, his pure family and blessed companions), but does one’s son-in-law necessary belong to the household? Are grandsons also part of the household? For the home of ones daughter, son-in-law and grandsons are usually another home. So how do we know that the daughter, son-in-law and grandsons are included in the Noble household of the Holy Prophet (Peace be upon him, his pure family and blessed companions)? The Holy Prophet Muhammad (Peace be upon him, his pure family and blessed companions) clarified it for us. In the Hadith[19], an important event symbolizes the spiritual dimension of their relation to the Holy Prophet (Peace be upon him and his family). This is the Tradition of the Cloak, which the Holy Prophet (Peace be upon him and his family) spread his blessed cloak (kambli mubarak) over himself and Hazrath Ali, Hazrath Fatimah and their two sons Hazrath Hassan and Hazrath Hussain (may Allah be well pleased with all of them).The circumstances of the Tradition (Hadith) is as follows:

So the Holy Prophet Muhammad (Peace be upon him, his pure family and blessed companions) himself included his daughter, son-in-law and grandsons as part of his household. So on what authority we reject it. He said:

Hazrath Abu Hurraira (may Allah be well pleased with him) says that he noticed that for a period of six months, when the Holy Prophet Muhammad (Peace be upon him, his pure family and blessed companions) arose to perform his fajr salaah he used to go to the door of the house of Hazrath Fatimah (may Allah be well pleased with her) and say:

إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيرًا

So that none can deny that Bibi Fatimah’ Hazrath Ali, Imam Hassan and Imam Hussain (may Allah be well pleased with them all) are his أَهْلَ الْبَيْتِ .

Hazrath Abu Hamra (may Allah be well pleased with him) says, ‘I was blessed with the company of the Holy Prophet Muhammad (Peace be upon him, his pure family and blessed companions) for nine months and every time of his fajr salaah he used to go to the door of the house of Hazrath Fatimah (may Allah be well pleased with her) and say:

إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيرًا

It is stated regarding the the Tradition of the Cloak that the blessed wife of the Holy Prophet Muhammad (Peace be upon him, his pure family and blessed companions) umme Salama wanted to go under the cloak, but the Prophet stopped her saying:

He was stating in effect that, ‘it is clear in the verse and the words preceding it that my wives are part of my household and now I am clarifying the verse as to who else is part of my household’.

[1] Abu Abdullah Muhammad ibn Umar ibn al-Husayn al-Taymi al-Bakri al-Tabaristani Fakhr al-Din al-Razi e

أبو عبدالله محمد بن عمر بن الحسین فخرالدین الرازي or Fakhruddin Razi was a well-known Persian Sunni Muslim theologian and philosopher.. He was born in 1149/ 543AH in Ray of Persia (today located in Iran) to a family tracing its lineage to the first Muslim Caliph, Abu Bakr t, and died in 1209/ 606AH in Herat (today located in Afghanistan). He also wrote on medicines, physics, astrology, literature, history and law.

[2] Tafsir-e Kabir (The Great Commentary) by Fakhruddin Razi, his exegesis (Tafsir) on the Qur’aan), also named as Mafatih al-ghayb (The Keys to the Unknown)

[3]Pardah: The Islamic Hijaab or seclusion of women from observation by unrelated males or covering herself with her veil)

[4] Imam Jalaluddin al-Suyuti (c. 1445-1505 AD) was an Egyptian writer and teacher whose works deal with a wide variety of subjects in Islamic theology. Tafsir al-Jalalayn (Tafsir of the twin Jalaals) is a classical Sunni tafsir of the Qur’aan, composed first by Jalal ad-Din al-Mahalli d. 864H and then completed by his student Jalal ad-Din as-Suyuti d. 911H, thus its name. It is recognized as one of the most popular exegeses of the Qur’aan today, due to its simple style and its conciseness: It being only one volume in length

[5] Ibn Abbas t was born in 3 BH (618-619 CE) and his mother took him to the Holy Prophet Muhammad e before he had began to suckle. Muhammad e put some of his blessed saliva on the newborn's tongue, and that was the gifting of his extensive knowledge. He attained that stature in virtue of the Prophet’s prayer: "O Allah! Give him knowledge of Islam and teach him the meaning of the Qur’aan." [Ahmad, Musnad, Vol. 1: 266,

[6] muttaqi: The one with fear of Allah. "To fear Allah is the highest Wisdom" (Hadith). There are many levels of fear, the lower being closely related to the fear of punishment and Hellfire. The higher degrees of fear include the fear of "losing" Allah after having "found" Allah, as happens to the ecstatic after his ecstasy has subsided, and the tear of committing even the slightest lapse of courtesy towards Allah, the Beloved, and the fear of ever wanting there to appear in a given moment anything other than what Allah has made manifest within that moment. But, these higher degrees of fear ensure that the slave clings to his slavehood.

[7] Tabarani: al-Mujam-ul-Awsat (4:257#4132) and in al-Mujam-ul-Kabir (11:243# 11621) through Abdullah bin Abbas with different wording and in (20:27#33) through Miswar bin Makharramah.

Khatib Bahgdadi in Tarikh Baghdad (10:271) through Abdullah bin Abbas. Haythami in Majmua-uz-Zawaid (10:17); Asqalani in Talkhis-ul-Hubayr (3:143#11621)

[8] Ahmad Raza Khan: known by many as Ala Hazrath was a prominent Muslim Alim and saint from Bareilly, a city in Northern India during the late 19th and early 20th centuries. He is most well known as a reviver (mujaddid) and for keeping the pristine teachings of the ahle sunnah (sunni) intact. Imam Ahmad Raza was also poet and writer, authoring nearly 1,000 books and monographs of varying lengths in Arabic, Persian and Urdu. He was a follower of Hanafi fiqh.

[9] 'Abd al-Qadir Bada'uni (1540, Toda, India – c. 1615, India) was an Indo-Persian historian and translator living during the Mughal period in India. He lived in Basavar as a boy studying in Sambhal and Agra. He moved to Badaun, the town of his name, in 1562 before moving on to enter the service of prince Husayn Khan for the next nine years in Patiala. His later years of study were governed by Muslim Sufis. Jalaluddin Muhammad Akbár appointed him to the religious office in the royal courts in 1574 where he spent much of his career.

[10] Abu Abdullah Muhammad ibn Umar ibn al-Husayn al-Taymi al-Bakri al-Tabaristani Fakhr al-Din al-Razi e

[11] Tafsir-e Kabir (The Great Commentary) by Fakhruddin Razi, his exegesis (Tafsir) on the Qur’aan), also named as Mafatih al-ghayb (The Keys to the Unknown)

[12] "Faasiq" is the subject or the nominative form from the root "Fa-Seen-Qaaf" (فسق). The basic verb derived from the referred root means "he disobeyed".

[13] Mawlānā Jalāl-ad-Dīn Muhammad Balkhī (Persian: محمد بلخى), but known to the English-speaking world simply as Rumi, (September 30, 1207–December 17, 1273), was a 13th century Persian, Muslim saint, poet, jurist, and theologian.

Masnavi-ye Manavi (Spiritual Couplets), a six-volume poem regarded by many Sufis as the manual of Tasawwuf. In fact, the Masnavi is often called the "Qur’aan-e Parsi" (The Persian Qur’aan). It is considered by many to be one of the greatest works of mystical poetry.

[14] Shams-e-Tabrīzī (Persian: شمس تبریزی, d. 1248) was an Iranian Sufi born in the city of Tabriz in Iranian Azerbaijan. He is responsible for initiating Mawlānā Jalāl ad-Dīn Muhammad Rūmī, usually known as Rumi in the West, into Islamic Sufism, and is immortalized by Rumi's poetry collection Diwan-e Shams-e Tabriz-i ("The Works of Shams of Tabriz").

[15] Masnavi-ye Manavi (Spiritual Couplets), a six-volume poem regarded by many Sufis as the manual of Tasawwuf. In fact, the Masnavi is often called the "Qur’aan-e Parsi" (The Persian Qur’aan). It is considered by many to be one of the greatest works of mystical poetry.

[16] Qazi Abu Sa`ud al-`Imadi, Muhammad b. Muhammad b. Mustafa al-Hanafi (d. 972),: "Irshad ul Aql as-Saleem ila Mazaya al-Qur'an al-Kareem" also known as "Tafsir Abu Saud".

[17] Ruh al-Ma'ani fi Tafseer al-Quran al-'Azim wa al-Sab al-Mathan is a thirty-volume tafsir of the Qur’aan, authored by "‘Allama Mahműd Alusi al-Hanafi"

[18] Abul Hassan Ali al-Kharqani: He was the Ghawth (Arch-Intercessor) of his time and unique in his station. He was the Qiblah (focus of attention) of his people and an Ocean of Knowledge from which saints still receive waves of light and spiritual knowledge. Died on Tuesday, 10th of Muharram in 425 H. (1033 CE). He was buried in Kharqan, a village of the city of Bistam in Persia.

[19] Ahmad narrated it in his Musnad with six chains, also Tirmidhi with several chains and he said hassan sahih, al-Hakim, and Tabrani.

International Sufi Order