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MAD, BAD, OR JUST PREPARED TO GO WHERE OTHERS FEAR TO TREAD?

"Strange times are these in which we live when old and young are taught in falsehoods school.

And the one man that dares to tell the truth is called at once a lunatic and fool"

-- Plato.

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"Change your thoughts and you change your world."

--Norman Vincent Peale

 



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The great tragedy of modern religion is that it is now seen as a toxin polluting the waters of possibility. We who claim faith and commitment have too often made our faith the object of hatred. With our zealousness we have driven away countless people who see the worst aspects of people embodied in religion. For some of us it is easy to write them off as skeptics or secularists who just hate religion. The truth is, most of them are none of the above. They are simply people who intuitively know that such behavior is simply lacking in humanity, leading them to seek other philosophies to guide them.
Sidi Hamza Yusuf  Hanson

One who imagines himself to be all knowing will surely suffer on account of his ignorance [Hazrath Ali (ra)]

 

 

The Holy Prophet Muhammad (who is perpetually blessed by God)

the Refulgent Sun of Piety, Truth, Justice, Love, Selflessness, Wisdom and Beauty, who is the Last Prophet and Messenger of Allah to entire Humanity for teaching the Way whereby to combat all Spiritual, Moral, Intellectual, Economic and Political Evils and to achieve the Most Glorious and Comprehensive Success, and who accomplished what stands till this day as the Noblest and the Most Profound Revolution in human history through the Impact of his Superbly-Dynamic and Humanly-Perfect Personality and through the Holy Qur’ân, which was revealed to him by Allah to function as the Basic Instrument of his Abiding Mission.

Knowledge and Wisdom

Allah Y says in the Holy Qur’aan in the 6th Sura al- An’aam [The Cattle] الْأَنْعَام Verse 122:

أَوَ مَن كَانَ مَيْتًا فَأَحْيَيْنَاهُ وَجَعَلْنَا لَهُ نُورًا يَمْشِي بِهِ فِي النَّاسِ كَمَن مَّثَلُهُ فِي الظُّلُمَاتِ لَيْسَ بِخَارِجٍ مِّنْهَا كَذَلِكَ زُيِّنَ لِلْكَافِرِينَ مَا كَانُواْ يَعْمَلُونَ

Can he who was dead, to whom We gave life, and a light whereby he can walk amongst men, be like him who is in the depths of darkness, from which he can never come out? Thus to those without faith their own deeds seem pleasing.

There is a difference between knowledge, which is the acquisition of information, and wisdom, which is the application of the information obtained to benefit or heal oneself and others, thus both should complement each other. The word wisdom or hikmah in Arabic is derived from the same root as the word hakim حكيم which literally means ‘doctor’. So a knowledgeable scholar should wisely dispense to heal him and others spiritually.  Many ‘so-called’ Ulama have simply become like information recorders that memorize many things and can quote them like playback. They have even become arrogant despite their knowledge of servitude. That is not an Alim. The true Ulama are humble, before Allah Y and the slaves of Allah Y. A beautiful example of a humble Alim is related by Mohammed ibn Hajj al-Abdari al-Fasi t[i]from Morocco the author of Madkhal Ash-Shara Ash-Shareef Ala Al-Madahib (Introduction to Islamic Jurisprudence According to Schools of Thought) who relates the incident when he went to his teacher Shaykh As-Salih ‘Abdullah Ibn S‘ad a.k.a. Ibn Abi Jamrah t, one of the greatest scholars of hadith from al-Andalus who wrote the famous book Bahjat al-Nufus (Joy of The Souls), a commentary of Sahih Bukhari. He says that when I went to him and said:

 I want to learn from you O Shaykh!

He replied:

We are both students and Allah Y is the Teacher; so if you want to sit with me, then welcome

That is humility. That inspires love in the student. The great Imams students differed with them and yet they never denied their teacher. Imam al-Shafi’i  (150 AH- 204 AH) ابو عبد الله محمد بن إدريس الشافعي[ii]was the student of Imam Maalik t[iii](93 AH - 179 A.H. ) and yet Imam Shafi t said:

I am just a boy from the use of Maalik

That did not stop him from going against his teacher’s judgments and opinions and formulating his own Madhab.

 

We live in an age where Mufti’s and Shuyukh have set themselves up as demi-gods. Allah Y speaks of such scholars who are so full of themselves and proud of their knowledge in the 62nd Sura al-Jumu‘ah الْجُمُعَة (Friday, the Congregation) in verse 4:

ثُمَّ لَمْ يَحْمِلُوهَا كَمَثَلِ الْحِمَارِ يَحْمِلُ أَسْفَارًا

Like that of a donkey loaded with heavy books on its back

Knowledge is a living dynamic thing that by its nature, must constantly deal with the creative tensions that arise out of intellectual confrontation. We are being confronted intellectually and at every level in our age. If we do not have individuals who are willing to rise up to the level of this deen and be willing to think deeply about the profound issues of our age, which includes theology, then who are going to guide the masses. We cannot be content with stories about the greatness of our past, but we should be nourished by it and recognize that we come from a proud and great tradition. I use pride in the context of dignity or izzah, which means we are proud to be the slaves of Allah Y in a state of servitude or ubudiyya[iv].

 

Ilm should not be misunderstood as information. An Aalim عالِم is never the one who has the most knowledge or information. Imam Maalik t encapsulated this beautifully when he said:

 لَّيْسَل عِلْم كَثْرَةَ ال رِوَايَاة

Laysal ilm kasartal riwayaath

Real knowledge; is not knowing many, many narrations (hadith and knowing all of the Holy Qur’aan and these things)

وَ إِنَّمَا هُوَ نُرٌ وَاجْاالله فِىْ قَلْبٌ مُؤْمِنْ

Wa innama huwa Nurun yaja’alahu fi qalbun mu’min

(The real knowledge) is a light that Allah Y puts into the hearts of the mu’mineen

That light or nur is the result of the intellectual aspect of knowledge literally beginning to merge with the flesh and blood of the human being. It is what Ibn Rajab al-Hanbali[v] [born 1335 (736H)] said:

 Mubaashiratun ilm qalbun mu’min

It is when the knowledge begins to have a penetration into the heart of the mu’min and begins to permeate the life blood of the mu’min. Knowledge literally inundates the human being and he becomes yamshi ‘the nur’. Allah Y says in the Holy Qur’aan in the 6th Sura al- An’aam [The Cattle] الْأَنْعَام Verse 122:

أَوَ مَن كَانَ مَيْتًا فَأَحْيَيْنَاهُ وَجَعَلْنَا لَهُ نُورًا يَمْشِي بِهِ فِي النَّاسِ كَمَن مَّثَلُهُ فِي الظُّلُمَاتِ لَيْسَ بِخَارِجٍ مِّنْهَا كَذَلِكَ زُيِّنَ لِلْكَافِرِينَ مَا كَانُواْ يَعْمَلُونَ

Can he who was dead, to whom We gave life, and a light whereby he can walk amongst men, be like him who is in the depths of darkness, from which he can never come out? Thus to those without faith their own deeds seem pleasing.

He walks with this light. This really is the essence of Islamic Knowledge. Hazrath Abul Hassan Ali al-Kharqani t[vi] d.10th of Muharram in 425 H. (1033 CE) didn’t attend Madrasah. He was the Ghaus of his time not through knowledge (ilm) but through the grace (fazl) of Allah Y. Lets get Back to the Holy Qur'aan And back to the Holy Prophet Muhammad e. There’s a saying misinterpreted and used as a manipulation tool by many:

Whoever doesn’t have a Shaykh, Shaytan is his Shaykh

Generally, first and foremost it means you have to have a teacher for the Shariah. You have to have someone who teaches you the religion. Get teachers even if you have to pay them. Have teachers. You need teachers to guide you. You need to have sources of knowledge. In terms of spiritual advancement, if people are having spiritual experiences it’s good to have people who know what they are doing. Suhba (companionship) is also good. Many of the true Shuyukh of this period, like Sidi Abdal Hakim Murad Winters[vii] is of the opinion that taslim the idea of surrendering ones-self like a dead body in the hands of a mortician, was over, the surrendering yourselves to a Shaykh completely was over, this wasn’t its time. And there are a lot of dysfunctional aspects in a lot of relationships that happen, so there are problems in all these systems. And surrendering your sovereignty, you have to be very careful with that, who you surrender your sovereignty to, some people demand a lot. There’s a poem by Robert Frost:

They say the truth will make you free, my truth will make you slave to me.

So you just have to be careful, there’s a lot of manipulation out there. People from Indo/Pak subcontinent know very well about the peer sahibs, and what happens there. A lot of these people are flat-out fakes, there are pretenders all over West Africa, you know ‘Sufi Shaykh, come and be a murid.’ The danger of Sufism that bothers me is there are a lot of principles in Tasawwuf that are very easily manipulated into certain cultic control mechanisms and they become very dangerous. I think for those of us in the West, we come from a tradition of individual sovereignty and independence of self. And I personally believe those are very high Islamic characteristics and qualities. I think a lot of the problems in the East is all this slavishness, and devotion and servitude to the grand Master Pu-Ba whoever. I mean, if you want my personal opinion, I do believe that. That does not mean I don’t show the utmost respect to my teachers and what I love those who respect my opinion, listens to my opinion. The true Ulama are humble, before Allah Y and the slaves of Allah Y.

 

With acknowledgement to Shaykh Hamza Yusuf and Maulana Fazlur Rahman Ansari 


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[i] Mohammed ibn Hajj al-Abdari al-Fasi from Morocco the author of Madkhal Ash-Shara Ash-Shareef Ala Al-Mathahib (Introduction to Islamic Jurisprudence According to Schools of Thought). The book was published in 4 volumes of over 300 large pages each. It treats many different subjects. His views are very much influenced by al-Ghazali's Ihya’ ‘Ulum al-Din. He spent much of his life in Tunis and Egypt and, for some time, taught at the University of Fes, Al-Qarawiyyin. He was buried in Qarafa (Egypt).

[ii] Al-Shafi'i, Arabic jurist (150 AH/767 AD - 204 AH/820 AD). He was born in 150 AH (760 CE) in Gaza, part of Egypt. He was active in juridical matters and his teaching eventually led to the Shafi'i school of fiqh (or Madh'hab) named after him. Hence he is often called Imam al-Shafi'i.

 

 

[iii] Mālik ibn Anas ibn Maalik ibn 'Āmr al-Asbahi (مالك بن أنس) (c. 711 - 795) (93 AH - 179 A.H. ) is known as "Imam Maalik," the "Shaykh of Islam," the "Proof of the Community," and "Imam of the Abode of Emigration." He was one of the most highly respected scholars of fiqh in Sunni Islam. Imam Shafi, who was one of Imam Maalik 's students for nine years and a scholarly giant in his own right, stated, "When scholars are mentioned, Maalik is like the star among them." The Maliki Madhab, named after Maalik, is one of the four schools of jurisprudence that remains popular among Muslims to this day.

 

[iv] Ubudiyya: Slavehood. This is the state of the slave who is drawing near to Allah Y through acts of devotion. 'Ubudiyya is "the Nearness of Surplus Works" (qurb al-nawafil) which is the lowest of the four stations of Perfection. The lover-knower-slave of Allah Y   becomes adorned with the attributes of slavehood ('ubudiyya) and bondage ('ubuda) after having lost himself in annihilation in Allah Y   (fana' fillah). In becoming "no thing" (la shay) the slave is returned to the creation with the Perfection of Bondage ('ubuda).

[v] ibn Rajab: Zain ad-Din Abu al-Faraj 'Abd ar-Rahman al-Hanbali, also known as ibn Rajab, which was a nickname he inherited from his grandfather who was born the month of Rajab, was a Muslim scholar. Imam ibn Rajab was born in Baghdad in 1335 (736H). Ibn Rajab's commentary on the forty hadith of Nawawi (Jami' al-Ulum wa al-Hikam) is the largest as well as generally being considered the best commentary available. Near the end of his life, Ibn Rajab began composing a commentary on Sahih Bukhari, but unfortunately only reached the chapter on the funeral prayers before he died. He had named his work Fath al-Bari and what he did write has been published by Dar Ibn al-Jawzi in seven volumes. This amounts to less than a sixth of Sahih Bukhari and one can only imagine how large the work would have been had he been able to complete it. Twenty years after his death, Ibn Hajar al-Asqalani began his commentary on Sahih Bukhari and gave his own work the same title in honour of Ibn Rajab.

[vi] Abul Hassan Ali al-Kharqani tHe 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

[vii] Abdal Hakim Murad, is a British Sufi Muslim researcher, writer and teacher. He has made a contribution on many Islamic topics. Born in 1960, Winter was educated at Westminster School, and graduated with a double-first in Arabic from Pembroke College at the University of Cambridge in 1983. He then studied and taught traditional Islamic sciences at the Al-Azhar University in Egypt for several years. In 1989, he returned to England and spent two years at the School of Oriental and African Studies, University of London where he concentrated on Turkish and Persian. Winter is currently the Shaykh Zayed Lecturer of Islamic Studies in the Faculty of Divinity at Cambridge University, Director of Studies in Theology at Wolfson College, and a doctoral student at Oxford University, where he is studying the relationship between the government and Sufi brotherhoods in the Ottoman Empire.

 

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Gift for Muharram 1435

download these books

 

Madinah to Karbala Part one

 

Madinah to Karbala Part two

 

 

 

AUDIO 


Jumuah 1435 and Auspicious Occasions lectures

09 November 2013 Fariduddin Ganje Shakar 2013 Irshad
13 November 2013 Ashura 2013  
15 November 2013 Seek Good in the World  
13 December 2013 Mandela Tribute: Non Muslim is not a Disbeliever  
13 January 2014 Milad 1435  
24 January 2014 Milad Nelspruit 1435  
14 February 2014 Technological Distortions  
21 February 2014 The Islamic Ethos and Awliya  
14 March 2014 Social Friendship breaks on Judgment Day not Spiritual  
21 March 2014 Mother's Love and Divine Love  
28 March 2014 For the Beloved  
11 April 2014 Visit to the Beloved  
18 April 2014 Murid and Murshid  
16 May 2014 Meraj  Rahmah  
26 May 2014 Meraj Night  
27 June 2014 ISIS and deception  
     
     
     

 

 Muhammad, The Chosen

30 November 2013 Muhammad, The Chosen part 01 Irshad
06 December 2013 Muhammad, The Chosen part 02
20 December 2013 Muhammad, The Chosen Part 03  
27 December 2013 Muhammad, The Chosen Part 04  
10 January 2014 Muhammad, The Chosen Part 05  
17 January 2014 Muhammad, The Chosen Part 06  
24 January 2014 Muhammad, The Chosen Part 07  
     

 

Idols and Awliya in Quran (Mindunillah)

24 January 2014 Idols & Awliya 01 (recording interrupted) Irshad
  Idols & Awliya 01 (continuation)  
31 January 2014 Idols & Awliya 02  

Makkah, The Spiritual to The Mechanical
1 March 2014 Makkah, The Spiritual to The Mechanical part one Irshad
7 March 2014 Makkah, The Spiritual to The Mechanical part two  


Spiritual Heart in Worship

30 May 2014 Spiritual Heart in Worship 01 Irshad
06 June 2014 Spiritual Heart in Worship 02  
13 June 2014 Spiritual Heart in Worship 03  
     

Ramadan 1435

27 June 2014 Ramadan 01 Irshad
18 July 2014 Ramadan 02 Imam Ali  
     
     
     


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Islamic Spirituality - The Forgotten Path A lecture delivered by Maulana Imran Nazar Hosein at the Maulana Abd al-Aleem Siddiqui  Masjid SINGAPORE Transcribed by Irshad Soofi

Ihsaan - The Spirituality Essence Of Islam A lecture by Imran Nazar Hosein Transcribed by Irshad Soofi Siddiqui

 

Qaide Ahle Sunnat Allama Shah Ahmad Noorani Siddiqi t (October 1, 1926 – December 11, 2003) son of the legendary Sufi Saint Maulana Abdul Aleem Siddiqui t

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