[1], Regarding the rendering of the Arabic walī by the English "saint", prominent scholars such as Gibril Haddad have regarded this as an appropriate translation, with Haddad describing the aversion of some Muslims towards the use of "saint" for walī as "a specious objection ... for [this is] – like 'Religion' (din), 'Believer' (mu'min), 'prayer' (salat), etc.
[1] A fundamental distinction was described in the ninth century by al-Tirmidhi in his Sīrat al-awliyāʾ (Lives of the Saints), who distinguished between two principal varieties of saints: the walī ḥaḳḳ Allāh on the one hand and the walī Allāh on the other. Affirming that Allah loves and that this is one of His attributes. It declares the oneness of God in his creation.
[1] Additionally, saints are also sometimes referred to in the Persian or Urdu vernacular with "Hazrat. The chapter ends with a final exaltation of Allah's merciful nature. "[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. These servants occupy the most sublime levels of proximity to Allah, enjoying what even some of the angels do not possess. "[31], Meanwhile, al-Hakim al-Tirmidhi (d. 869), the most significant ninth-century expositor of the doctrine, posited six common attributes of true saints (not necessarily applicable to all, according to the author, but nevertheless indicative of a significant portion of them), which are: (1) when people see him, they are automatically reminded of God; (2) anyone who advances towards him in a hostile way is destroyed; (3) he possesses the gift of clairvoyance (firāsa); (4) he receives divine inspiration (ilhām), to be strictly distinguished from revelation proper (waḥy),[1][32][33] with the latter being something only the prophets receive; (5) he can work miracles (karāmāt) by the leave of God, which may differ from saint to saint, but may include marvels such as walking on water (al-mas̲h̲y ʿalā ’l-māʾ) and shortening space and time (ṭayy al-arḍ); and (6) he associates with Khidr. Also from Imam ‘Ali: “The Abdal are from Syria, and the Nujaba’ are from Egypt, and the elite righteous servants (‘isaba) are from Iraq.”, 9. He was bald and maimed, and was carrying a container of water on his head. This shows that it was a known and accepted truth among the Salaf that these categories of Awliya’ existed. And the Nujaba’ are fewer in number than the righteous, and the Nuqaba’ are fewer in number than the Nujaba’, and they mix with the elect servants. It undoubtedly demonstrates the reality and existence and nature of these Awliya (Intimate Friends of Allah), and so no one has the right to deny their existence and special distinction after this knowledge has come to them. The hearts of 30 of them contain the same certainty (yaqin) which Sayyidina Ibrahim (asws) had. [1] Famous adherents of the Shadhili order amongst modern Islamic scholars include Abdallah Bin Bayyah (b. 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. Similarly, Sayyidina al-Khadir (although considered by some to be a Prophet) possessed knowledge which Sayyidina Musa (as) did not have, which came to him directly from the Presence of Allah without intermediary, as stated in Q18:65. 4. [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. "[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". [1] Aside from their earthly differences as regard their temporal duty (i.e. This is a powerful and profound Hadith Qudsi in which Allah informs and invites us to be among His friends and allies.
1958), and Muhammad al-Yaqoubi (b. PART 6: AWLIYA ALLAH WILL INTERCEED ON THE DAY OF JUDGEMENT. "[28], In the modern world, the traditional idea of saints in Islam has been challenged by the puritanical and revivalist Islamic movements of Salafism and Wahhabism, whose influence has "formed a front against the veneration and theory of saints. ʿAlāwī (d. 1934),[44] with the latter three originating Sufi orders of their own. And the most beloved things with which My slave comes nearer to Me, is what I have enjoined upon him; and My slave keeps on coming closer to Me through performing Nawafil (praying or doing extra deeds besides what is obligatory) till I love him, so I become his sense of hearing with which he hears, and his sense of sight with which he sees, and his hand with which he grips, and his leg with which he walks; and if he asks Me, I will give him, and if he asks My protection (Refuge), I will protect him; (i.e.
"[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. And when one of the four die, Allah replaces him with the best of the seven Abdal…and so on. [10] In many prominent Sunni creeds of the time, such as the famous Creed of Tahawi (c. 900) and the Creed of Nasafi (c. 1000), a belief in the existence and miracles of saints was presented as "a requirement" for being an orthodox Muslim believer. [1][Note 1] As has been noted by scholars, the development of these movements have indirectly led to a trend amongst some mainstream Muslims to also resist "acknowledging the existence of Muslim saints altogether or ... [to view] their presence and veneration as unacceptable deviations. "[29] Despite the presence, however, of these opposing streams of thought, the classical doctrine of saint-veneration continues to thrive in many parts of the Islamic world today, playing a vital part in the daily piety of vast portions of Muslim countries like Pakistan, Bangladesh, Egypt, Turkey, Senegal, Iraq, Iran, Algeria, Tunisia, Indonesia, Malaysia, and Morocco,[1] as well as in countries with substantive Islamic populations like India, China, Russia, and the Balkans. [34][1] Al-Tirmidhi states, furthermore, that although the saint is not sinless like the prophets, he or she can nevertheless be "preserved from sin" (maḥfūz) by the grace of God.
[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". They did not succeed or rise above the other people with much fasting or prayer…but rather through being truthful in their scrupulousness, having noble intentions, having sound wholesome hearts, and giving all the Muslims sincere counsel, desiring by that the Pleasure of Allah, with patient forbearance, and a merciful core (of being), and humility without being meek. Starting from the top, the hierarchy is as follows: Imam Jalaluddin as-Suyuti (ra) wrote an essay in his collection of fatwas, al-Hawi lil-Fatawi, and
It is a very special rank and position of acceptance given by Allah to His beloved servants. [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. So he said, “O Abu Hurayra, that’s him,” and then said to the man three times, “Welcome to Yasaar (other versions mention Hilal).” This man used to sweep and clean the Mosque, and he was a servant of Mughira ibn Shu’ba. 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. PART 7: CONCEPT OF ( | Nazar o Niyaaz | Fatiha | Esaal e sawab | Urs | Giyarweeh … [46] Here is a partial list of Muslim Awliya Allah: Shah Ali Ganj Gowher (mystic of Hanafi jurisprudence) [city of Valudavur - Villupuram Dist][58] Bābā Nūr al-Dīn Ris̲h̲ī (d. 1377; Sunni ascetic and mystic) [town of Bijbehara][59][60][61], This article is about the Islamic conception of saints. [1] In the Quran, the adjective walī is applied to God, in the sense of Him being the "friend" of all believers (2:257). 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.
The Wali who was with Sayyidina Sulayman (as) brought him the throne of Bilqis quicker than the blink of an eye. The word can also mean “ally” or “friend”. 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. 3. By means of them, you are given rain, victory, and protection (from enemies, harm, etc…).”, 14.
[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. "[1], According to various traditional Sufi interpretations of the Quran, the concept of sainthood is clearly described. [1], The amount of veneration a specific saint received varied from region to region in Islamic civilization, often on the basis of the saint's own history in that region.
Hudhayfa ibn Yaman said: “The Abdal in my community are in Syria, and they are 30 men on the way of Ibrahim (asws)… And the group (of righteous Awliya’) in Iraq are 40 men… 20 of them are on the way of ‘Isa (asws), and 20 of them have been given some of the instruments which the Khalifa Da’ud (asws) was given.”, 6. From Abu Sa’id al-Khudri: “The Abdal from my nation did not enter into Paradise with their actions, but rather through the mercy of Allah, through the unparalleled generosity of their souls, the fact that they hold no grudge or hatred against anyone and their hearts being at peace with everyone, and through mercy for the entirety of Muslims.”, 3. 1258). 2.
"[1] Although many of these saints lack precise historiographies or hagiographies, "their presence and their social efficacity ... [are] immense"[1] in shaping the spiritual life of Muslims in the region. [1] The first written references to ascetic Muslim saints in Africa, "popularly admired and with followings,"[1] appear in tenth-century hagiographies. These are the ones whom I would bring to My attention when I wish to punish My creation, and then I divert My punishment from My creation because of them.”, 18. Walī (Arabic ولي, plural Awliyā أولياء), is an Arabic word, its lexical meaning being “supporter”, “guardian” or “protector”. 13. [1] The genre of hagiography (manāḳib) only became more popular with the passage of time, with numerous prominent Islamic thinkers of the medieval period devoting large works to collecting stories of various saints or to focusing upon "the marvelous aspects of the life, the miracles or at least the prodigies of a [specific] Ṣūfī or of a saint believed to have been endowed with miraculous powers. [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. 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. [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. By means of them, Allah brings down the rain, gives victory over enemies, and diverts punishment from the people of Syria.”, 7. This page has been accessed 127,271 times. [1][39] As has been noted by scholars, however, "the phenomenon may well be older,"[1] for many of the stories of the Islamic saints were passed down orally before finally being put to writing.
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