Select Page
Maulana { Mewlana } Jalaluddin Rumi biography- Quotes

Maulana { Mewlana } Jalaluddin Rumi biography- Quotes

Mewlana Jalaluddin Rumi: Name and father’s identity: Name Muhammad, Surname Jalaluddin, Maulana Rumi, or Rum was a popular title. On the father’s side, his lineage went to the ninth superior man and met Hazrat Abu Bakr Siddiq (Ra). He was related to the lineage of Hazrat Ali (Ra) on the mother’s side.

Maulana Jalaluddin Rumi’s father was a resident of Balkh in Khurasan. Jalaluddin Rumi was born there. In Maulana Jalaluddin Rumi’s father’s and mother’s family, great ulama(Scholars) and ruler were born. Maulana Jalaluddin Rumi’s grandfather was Maleka-i-Jahan. Khawarijum Shah lineage. Maulana Jalaluddin Rumi’s father’s name was also Muhammad; The title was Bahauddin Walad. He was probably born in 543 AH. Hazrat Bahauddin Walad became proficient in all sciences in the new dawn of his life. The state of his knowledge and dignity was such that complex and difficult fatwas came to him from far and wide in Khurasan. His Majlis was similar to the Shahi Majlis. His title was also Sultanul-Ulama. He used to give general darus from morning till noon. After Zuhr, he used to narrate the truth and knowledge in the meetings of his eminent companions. He used to waz (lecture) on Saturdays and Fridays. He was always seen as scared and worried. Abdul Qadir Jilani.

Maulana Jalaluddin Rumi’s birth and primary education:

Maulana Jalaluddin Rumi, son of Bahauddin Walad, was born on 7 Rabiul-Awal 604 AH. Sayyid Burhanuddin Muhakkik Tarmizi was one of the prominent disciples of the Sultan ul-Ulama Bahauddin Walad. The Sultan-ulama appointed him Jalaluddin Rumi’s tutor (651). Jalaluddin Rumi was under his training till the age of 4-5 years. Jalaluddin Rumi passed the stages of spiritual pursuits under the tutelage of this tutor after the demise of his father. Mansur al Hallaj.

Maulana Jalaluddin Rumi’s Father’s migration from Balkh:

The invitations and exhortations of Hazrat Bahauddin Walad, the father of Maulana Jalaluddin Rumi, became immensely popular and the number of his followers also increased at an unusual rate. As a result, he became the victim of the jealousy of some contemporary scholars. Hazrat Sultan ul-Ulama in his Waz (Lecture) condemned the philosophical ideas about the religion of the Greek philosophers. He used to say, “Some people have thrown the heavenly scriptures into the fire and turned the imperfect and useless quotes of philosophers into a role model for Insist. How can these people hope for salvation ” As a result of such outspoken condemnation, several outward-looking ‘scholars’ began to spread extreme hatred towards him. Khawarijum Shah was very fond of Maulana Walad, so they had the opportunity to complain to him about Maulana’s father.

Suddenly one day the Sultan came to visit Maulana Walad and saw a deadly crowd of visitors there and asked one of his traveling companions ‘Alim(scholars)? See how crowded people are at Maulana Walad court. This Alim(Scholars) said it as a mesmerizing moment of wisdom. If the king does not take action, there is a risk of chaos in the management of the empire and it will be difficult to handle the situation. The king minded to this word. He wants to know, what path will he take in this situation? The aforesaid ‘Alim(scholars) immediately advised him to send the key of treasuries and forts of the service of Maulana Bahauddin Walad and say to him, The gathering and the necessary influence are all in your hands. I have only this key in governance matters. Therefore, these two have been brought to your service. Mansur al Hallaj.

After hearing this, Maulana said: Go and greet the Sultan. And he will also say, “All the treasures of this perishable world, the hidden treasures, the great country, and its huge army are only Enhances decoration for the king. What is the relationship of the saint with all this? I’m leaving with a happy heart. Let the king reign happily with his family and friends. I will leave at the end of the wa’z(speech) scheduled for Friday. ”

As soon as the news reached the ears of the people of Balkh, a great movement was created in the whole city. Khawarijum Shah became very worried. He sent messengers. Then at night he himself went with the Uzair’s and tried to prevent Maulana Bahauddin Walad from going out. But he did not agree. In the end, he requested him to go out in such a way that no one would notice. Otherwise, a huge disorder may occur. Maulana agreed to this request. Waz on Friday and left Balkh for Baghdad on Saturday. At this time he warned Khawarijum Shah of the arrival of the Tatar army.Imam Al Ghazali Biography.

The Sultan-ulama left Balkh with great pomp. On the way, he was greeted by the leading elites and scholars of the city where he visited and brought him to their respective cities (albeit for a short time) with utmost respect and reverence. Thus, after visiting various places in Baghdad, Mecca, and Damascus, he finally reached Malatia. He stayed in a place called Akshihar for four years, immersed in reading. Then left Akshihar to Larinda. This is a place that belongs to Konya.

Maulana Jalaluddin Rumi and his Father’s presence in Konya:

At the interest and request of Sultan Alauddin Kaikobad of Rome, he came to Konya in 628 AH. The Sultan himself greeted him. Maulana descended from a horse near The palace and the Sultan received him very politely. Maulana resided in the Konya‘s Madrasa. The Sultan became a follower of Maulana along with most of his companions. Hazrat Bahauddin Walad passed away in 628 AH after a two-year stay in Konya.

It was during this time that Maulana Jalaluddin Rumi was his father’s companion and Sharia and Spiritual continued to acquire knowledge from him. At the age of twenty-two, he arrived in the city of Konya, which became known as his residence and burial ground.

The depth of the relationship between Sultan Alauddin Kaikobad and Jalal Uddin Rumi:

Amir Badruddin Gahartash, the Sultan’s tutor, built a madrasa called ‘Madrasa-i-Khudawandigar’ in Konya, cause of realizing Rumi’s deep erudition and talent. Imam Al Ghazali Biography.

Sultan Alauddin Kaikobad had great respect for Maulana Jalaluddin Rumi and had a respectful relationship with him. When he built a fortress in Konya, he asked Jalaluddin Rumi to visit for at least one day.

Maulana Jalaluddin Rumi inspected the fortress and remarked: This is undoubtedly a good way to prevent floods and enemies But have you ever thought about the remedy for the arrow-like cry of the oppressed and downtrodden, which is not in thousands, but is emanating from millions of towers every day and burdening the world? ‘Build the fortress of justice and fairness. The peace and security of the world lie in it.

Sultan was greatly impressed by Maulana Jalaluddin Rumi’s advice.

After the death of Maulana Bahauddin Walad, Maulana Jalaluddin Rumi succeeded his father by the consensus of the then Sultan, Scholars, and other leading personalities. He continued the dos-tadris or reading, talking (sermon), and Irshad. His tutor Sayyid Burhanuddin Muhaqqiq Tirmizi had been gone Tirmiyah. After the death of Maulana Bahauddin Walad, he also came to Kony Maulana Rumi became his disciple and in the absence of his father, he passed through the stages of spiritual pursuits. He spent nine years in his company. Sayyid Burhanuddin died in 636 AH.

Maulana Jalaluddin Rumi’s educational tour and busy schedule:

In 630 AH, Maulana Jalaluddin Rumi visited Syria for further education and spiritual attainment and landed at Halab (Aleppo). Sultan Saladin’s son Al-Malikuz-Zahir established many large madrasas in 591 AH as a result of the movement of one of the best scholars of that era Kashi Bahauddin Ibn Shaddad. As a result, Halab became a center of learning like Damascus.

Arriving at Halab, Maulana Jalaluddin Rumi took up residence at Madrasa-i-Halabia and benefited from Kamaluddin Ibn-Adim. Although Maulana Jalaluddin Rumi was engaged in gathering knowledge here, in the language of Soldier he would solve all the complex problems and he would present all the arguments which were not recorded in any book. Maulana Jalaluddin Rumi left Halab for Damascus. There he resided in the Madrasa-Imukaddasia. At that time in Damascus, there was a crowd of scholars. A soldier writes that Maulana Jalaluddin Rumi used to spend his time in Damascus in the company of Shaykh Muhyiddin Ibn ‘Arabi, Shaykh Saduddin Hamubi, Shaykh Uthman Rumi, Shaykh Awanuddin Kirmani, and Shaykh Sadruddin Kawnbi.

Here they used to talk to each other about reality and spirituality knowledge. In 634 or 635 AH, Maulana Jalaluddin Rumi returned from Damascus and settled in Konya. For five years after the death of Sayyid Burhanuddin (638 AH), he was engaged in the practice of teaching and learning all the time, apparently in the guise of an ‘Alim-Ulama(Scholars). Shaykh Muhyiddin Ibn Arabi died in 638 AH. Most of the bright stars of the world of knowledge that had gathered around him had come and gathered in Konya. Shaykh Sadruddin is one of them.

From the eastern side, most of the scholars and ulema who were disturbed by the devastation and Troubled, most of them are used to take Konya as their abode. Thus Konya became Madinatul-Ulama (the city of the wise) in that era. Among these scholars, Maulana Jalaluddin Rumi’s place was above all. At that time Maulana used to do all the things that are usually done by Alim-Ulama i.e. reading, preaching, giving fatwa, etc. Maulana Jalaluddin Rumi was engaged in teaching most of the time. He had more than four hundred students in his own madrasa.

Apart from reading, the second thing that Maulana Jalaluddin Rumi used to do is give speeches. Fatwa giving was part of his permanent work. One dinar was prescribed for Maulana from Baitul-Mal. He considered it as a fee for issuing that fatwa. He was so strict in this matter that even when he was in a state of extreme poverty and was deeply immersed in the assembly of knowledge, he was instructed to inform him immediately of any fatwa that would come at that moment. Paper and pen were always with him.

The revolutionary change of conditions:

He had the same condition till 642 AH. Then came the events that led to a revolutionary change in his life and he was transformed from Maulvi Jalaluddin Kaunbi to Maulana-i-Rumi. Maulana’s condition was due to his association with Shams-i-Tabrizi and his attachment and extinction with his being. He himself says:

مولوی هرگزنه شد مولائے روم + تاغلام شمس تبریزی نه شد

(Rumi) Maulvi could not be Maulana Roomi until he confessed to Shams Tabrizi’s slavery.

Shams Tabrizi:

What is the identity of the country and clan of Shams Tabrizi (Muhammad Ibn Ali Ibn Malikdad)?

His opponents slandered him. One of the slanders is that his (Shams Tabrizi ) lineage is unknown.

نے در و اصل ونے نسب پیداست می نه دانیم هم که اوز کجاست

The fact is that from infancy he was endowed with superiority, love, and affection. It is narrated in his own mouth in the book Manaki Bul-Arifin that, from the time he did not reach boy, he was so intoxicated with the love of the Prophet (SA) that he did not want to eat for thirty or forty days.

After completing his formal education, he became a disciple of Shaykh Abu Bakr Sillabaf. According to some narrations, he was a follower of Shaykh ‘Yuzuddin Sanjasi. Some descriptions mention other names. Perhaps he was blessed with the blessings of all of them. Imam Al Ghazali Biography.

When he was not satisfied with all this, he started wandering around in search of God. He used to travel in such a simple dress that no one could know anything about his own goodness and perfection. He wore a woolen blanket in black and wherever he went he stayed in the common inn and hung expensive locks on the doors so that people considered him a rich businessman. There was nothing inside the house except a mattress bed.

Due to the excess of the tour, people started calling him ‘Shamus Bird’. He visited Tabari, Baghdad, Jordan, Rome, Caesarea, and Damascus. He used to sell pajamas with ribbon weaving and this was his means of earning a living. The state of his diet was such that during his one-year stay in Damascus, he used to drink one cup of drink made by slaughtered animal’s head made a week without any oil. He did not find anyone who could carry the burden of his companionship. Most of the time he prayed: O Lord! Give me a partner who can carry the burden of my companionship.

Maulana Jalaluddin Rumi’s meeting with Shams Tabrizi and great change:

Shaykh of Shams Tabrizi instructed him to go to the room and said: There he will meet a burnt heart; You will enlighten him. He reached Konya on the 26th day of Jumada al-Ukhra in 642 AH. And there are sugar sellers in the neighborhood. One day he saw that Maulana Jalaluddin Rumi was riding on the back of an animal and the people around him were benefiting from his knowledge. Shams Tabrizi went ahead and asked? What is the purpose of concession and knowledge? Mansur al Hallaj.

Maulana Jalal Uddin Rumi said: To know about manners and law. Shams Tabrizi said: No, go ahead until you reach the real goal. He then recited the following poem by Hakim Sana:

علم كزنو ترانه بستاند + جهل ازاں علم به بود بسیار

The fool is better than that knowledge that cannot snatch away your egoism from you.

Maulana Jalal Uddin Rumi was surprised. Shams’s arrow, on the other hand, is capable of hitting targets. Maulana Jalal Uddin Rumi brought him to his house and stayed with him in a room for forty days. Anyone did not have access to the room at that time. Sipahsalar said: Jalaluddin Rumi and Sams Tabriz stayed about six months in the Salauddin Yakub room. Except for Sheikh Salahuddin, no one else had access to the room.

The meeting of Shams Tabrizi gave a new life, new consciousness, and a new world to Maulana Jalal Uddin Rumi. Maulana Jalal Uddin Rumi himself said:

شمس تبریزی بما راه حقیقت بنمود +ماز فيض قدم اوست که ایمان داریم

Shams Tabriz has shown us the way to reality. It is the benefit of his footsteps that we too are entitled to faith today.

Until now, Maulana was the master of that era and sat on the seat of the best Scholars. Students-teachers, sages-saints, Sufi-saints were all his benefactors, eager to benefit from him. But today he himself is a beggar of grace and Shams Tabriz is the owner of giving him Irshad and Fayez. Maulana’s son Sultan Walad said:

شیخ استاذ گشت نو آموز + درس خواندی بخدمتش هر روز گرچه در علم فقر کامل بود + علم نو بود کو بو به نمود

‘The Shaykh and teacher of the scholars re-arranged the students; He used to take daily lessons in the service of Shams-i-Tabrizi. Despite being a scholar in the knowledge of the saint, he was introduced to new knowledge.

Maulana (RH) said about this in his own mouth:

زاهد بودم ترئه گویم کردی * سرفتنه بزم و باده جویم کردی سجاده نشين بار قاره بودم + بازیچه کو دکاں گویم کردی

I was a saint, (he) made me a singer, made me chief of drunkards and a drunkard. I was a dignified Gaddinshin Pir (scholar); He turned me into a toy for children playing in the alleys.

As a result, after meeting Shams-i-Tabrizi, Maulana gave up teaching and preaching. He says:

عطار دوار دفتر پاره بودم + زدشت او زمانی می نشستم چو دیدم نوح پیشانی ساقی + شدم مست و قلم هارا شکستم

I was the topic of discussion at every meeting like Mercury. This time I have been sitting on his ground for a long time. When I saw the forehead-serving drinker (Saki) like Noah (SA), I went mad and broke the pens.

Creation of a wide commotion:

When Maulana thus severed all other relations and began to follow and imitate Shams Tabrizi in every word, the matter became very painful for Maulana’s disciples. Then there was a commotion all around.

The public was not well aware of Shams’s condition. The idea of ​​the disciples was, “We spent years and years in the service of Maulana, we saw the miracles of Maulana, his fame spread all around. But today a nameless person has come from where and snatched him from us in such a way that we have been deprived of the opportunity to see his face. His studies, teaching, preaching all stopped. This person will undoubtedly be a magician or a deceiver. Otherwise, what can he do, this mountainous personality can be swept away like straw. ”

After all, everyone became the enemy of Shams Tabrizi. They could not say anything in front of Maulana Jalaluddin Rumi, but as soon as he went back and forth, they called Shams good or bad and They would try day and night, how and when Hazrat Shams Tabrizi could be expelled from there so that they were can be blessed with Maulana’s companionship as before. Mansur al Hallaj.

The disappearance of Shams:

Hazrat Shamsuddin remained silent in the mischief of these people. He realized that these people were so depressed because of their devotion to the Maulana. But when their behavior exceeded the limits and he realized that this time there was a danger of the creation of Chaotic, he one day quietly left Kunya. Aflaki mentions the date of his first disappearance as Thursday, 1st Shawwal of 643 AH. The first time he did, he stayed in Kunia for over a year.

The separation of Shams was very difficult and painful for Maulana Jalal Uddin Rumi. The opposite happened to what the disciples thought. After the departure of Shams, what will Maulana Jalal Uddin Rumi pay attention to them? Now he is about to give up what he used to give. Due to some ignorance, honest and trustworthy people also had to be deprived of Maulana’s company.

The instability of Maulana Jalal Uddin Rumi and the return of Shams Tabrizi:

According to the Sipahsalar, this dissolution and separation lasted until the letter came from Shamsuddin in the name of Maulana. After receiving the letter, Maulana’s condition changed a bit and his interest and love for Shams attracted him to Sama song. He continued to keep a good eye on all those who did not misbehave against Shams. At that time Maulana Jalal Uddin Rumi wrote four lines of poetry in the service of Hazrat Shams. In it, he expressed his instability and immense interest in him. He said:

ایها النور في الفواد تعال + غابة الوجد والمراد تعال ايها السابق الذي سبقت + منك مصدوقة الوداد تعال چوں بیانی زهی کشاد و مراد + چوں نیانی زهے کسا نعال

انت كالشمس اذ دشت ونات + با قريبا على البعد تعال

Oh light! Come to my heart; O the last destination of my love and goal! come. Come on, hey pioneer! True love has already been revealed from you; So it’s not too late, come on. When you come it will be a great victory and success. If you do not come, it will be a great loss; So you come. You are as bright as the sun. I want to stay close and stay away. Hey, come from the farthest to the nearest.

In the meantime, Chaotic has become a bit stagnant. After gaining leisure and pleasure, people abandoned the opposition to Shams. Maulana found a way to bring Shams back. The son called Sultan Walad and said: Run to Shah-i-Maqbool on my behalf and take it and offer it at his feet. It should be forgiven. This time, please let him step here. The letter he wrote with his hand was as follows:

Abdul Qadir Jilani Story and Quotes

Abdul Qadir Jilani Story and Quotes

Abdul Qadir Jilani Story Biography and Quotes:  The name and title of Barapir Abdul Quader Jilani-6 is known in the history text. His title is Muhiuddin. From the point of view of historians, it is known that Jilani was born in a place called Jhilan in the holy Iraq. Honestly, he is known to the people all over the world as Abu Muhammad Muhiuddin Abdul Quader Jilani, but in different parts of Dharadham he has been awarded various adjectives. In our region, he is usually known as Qutbul Aftab, Gaosul Azam and Bara Pir.

Abdul Qadir Jilani Story

Abdul Qadir Jilani Story

It is also known from the point of view of history that Gausul Azam Bara Pir Abdul Quader Jilani Rahmatullah is also called Qutb Rabbani by the people of some quarters. In some places he is awarded the title of Afzalul Aulia by Pir Dastegi. It is also known from the point of view of historians that in some places he is also known as Noor Yazdani. Thus he has many more adjectives. In the book Sawaneh Umri Hazrat Gausul Azam written by Mumir Lakh Nabi, many books have been written with reference to it. Once upon a time, Hazrat Abdul Quader Jilani, a true soldier of the spiritual world, the head of the Aulia clan, a soldier of truth, went out of the historic city of Baghdad for the purpose of travel. On the way, he saw a man lying on the side of the road, emaciated and weak. It is a matter of regret that a person is trying hard to get up but is falling due to weakness.

By the infinite mercy of Allah, the Lord of the worlds, the man suddenly looked at the radiant face of Hazrat Gaosul Azam, the great saint of Mahbubey Sebhani Sadhak Kule, and begged with supplication, Give new life. Hazrat Abdul Quader Jilani, may Allah have mercy on him, took pity on him and took him by the hand and lifted him up from the ground.

By the infinite mercy of Allah, the Lord of the worlds, the man suddenly looked at the radiant face of Hazrat Gaosul Azam, the great saint of Mahbubey Sebhani Sadhak Kule, and begged with supplication, Give new life. Hazrat Abdul Quader Jilani, may Allah have mercy on him, took pity on him and took him by the hand and lifted him up from the ground.

When Gaussul Azam Abdul Quader Jilani Rahmatullah from Barapir came to Baghdad and entered the mosque, as soon as he saw him, a person suddenly said, ‘Assalamu Alaikum Ya Muhiuddin.’ From then on, if anyone saw him, he would address him as Muhiuddin. It is also known from the history lesson that when the prayers were over from Barapir Sahib Mosque, the whole mosque was abuzz with the chanting of the title of Mohiuddin. Honestly, he gradually became known to everyone on the path of Muhiuddin. Historians and Islamic scholars say that no one knew his most popular title before.

From the point of view of genealogy and history, we see that Hazrat Abdul Quader Jilani Rahmatullah, the true sage of the spiritual world, was related to the Sayyid dynasty from both father and mother. According to the historians, the name of Mr. Parpir’s father is Hazrat Syed Abu Saleh Musa Jangi Dost. Dear reader, the question may arise in the latent heart of the reader as to why there was a reason for awarding the nickname ‘Jangi-Dost’ at the end of the name. Islamic scholars say he loved participating in religious jihad. His mother’s name was Fatema. His kuniyat was Ummul Khair. He was the khasbanda of Allah Rambul Alamin, the ruler of the world.

Reviewing the history, we see that she was the most beloved daughter of a Sufi saint, the best Buzurg Laik-Abdullah Chaomang. History testifies that the brightest star of the Awliya world, Tariqat, Haqiqat, and the higher lineage of Hazrat Barapir Sahib, the father of Muhammadiyah Dishari in Shariat, is with Hazrat Imam Hasan Raziallahu Anhu, the head of Sayyid Kul. And Hazrat Imam Husain was the glory of the Sayyid clan of the mother’s highest lineage, for this reason he was called Alhasani wal ‘Husaini. |

Pitrbansah Rouhani the solid prajnadata Sufi saint Hazrat Abdul Qadir Jilani Rahmatullah bin saieyyeda Abu bark Musa fighter-mate Rahmatullah ibn Sayyid Abu Abdullah alajibilli Rahmatullah bin Syed Yahya yaheda Rahmatullah bin Sayyid maehammada Rahmatullah bin Sayed Daud Rahmatullah bin Abdullah II Rahmatullah bin Sayyid musalajuna Rahmatullah bin Sayyid Dawood Rahmatullah Abdullah and Mahas Rahmatullah Ibn Sayyid Hasanul Musanna Rahmatullah Ibn Amir al-Mu’minin Hazrat Ali Ibn Abu Tale Karramallahu Wazhahu, that is, the eleventh son of the emperor of the Belayet world, the saint saint Hazrat Barapir.

Family? Gaosula Azam Hazrat barapira Mr. Rahmatullah’s mother Hazrat saiyyeda Mother Khair Amtul jabadara Fatimah bint Abu Sayyid Abdullah chamada yaheda Rahmatullah ibn Sayyid Abu-Jamal Rahmatullah bin Sayyid maehammada Rahmatullah bin Sayyid Muhammad Rahmatullah Ibn Sayyid Abul Ata Ibn Sayyid kamaluddina Jesus Rahmatullah ibn Sayyid Abu Alauddin maehammadula jauyada Rahmatullah Ibn Sayyid Musa al-Qasim ibn Sayyid Rahmatullah aliurareya Rahmatullah bin saiyyeduna Imam Jafar as-Sadiq Imam Rahmatullah bin saiyyeduna Zaker Rahmatullah Abidin bin saiyyedena yainula Rahmatullah Commander of the Faithful, Hazrat Hussein Ibn saiyyeduna rajiyallahu saiyyeduna Allah ibn Ali kararamallahu oyajahahura the eighteenth through the janyagrahana. Historians say that in terms of both the above genealogies, he is Hasani and Husseini Sayyid. 

Abdul Qadir Jilani Story and Quotes in bangla

What is Spirituality meaning and Definition

What is Spirituality meaning and Definition

What is Spirituality meaning: Spirituality is the perceptual knowledge that has to be perceived by the heart. Every thing or action has two aspects, one is external or gross and the other is internal or subtle. By gross knowledge, we can understand many external things. But subtle things cannot be realized with gross knowledge. Subtle things have to be grasped with subtle knowledge. And subtle knowledge is needed to realize Spirituality.

In other words, every thing or action has a main goal or significance. Spirituality is the knowledge of the significance of a subject which is to be understood by the power of subtle perception.

So, Spirituality is subtle knowledge, perceptual knowledge. It is not a matter of explaining with description, it is a matter of realizing with the heart. More

Fariduddin Attar । Farīd al-Dīn ʿAṭṭār । Persian poet

Fariduddin Attar । Farīd al-Dīn ʿAṭṭār । Persian poet

Introduction of Sheikh Fariduddin Attar Rahmatullah: The real name of Hazrat Sheikh Fariduddin Attar Rahmatullah is Muhammad bin Abubakar Ibrahim. Fariduddin is his nickname. He used to pursue poetry under the pseudonym ‘Attar’. At one time he was known as Fariduddin Attar in the Muslim world as he traded in perfume.

He was born in the year 513 AH. However, there is disagreement among historians about the year and date. He was born in the famous Nishapur of Central Asia. Historians generally agree on his death. He was killed by a Tatar during Genghis Khan’s invasion of Baghdad. After completing his education in his childhood and adolescence, he became involved in the drug business.

An incident during this period radically changed his lifestyle. One day a busy beggar came to his shop and prayed in the shop. The beggar demanded a second begging to draw his attention to the fact that he did not respond due to his busy schedule. But even that did not work. Disappointed, the beggar said, ‘You are so reluctant to spend a little money.’ I don’t know what you do about giving your dear life. Fariduddin heard the beggar’s words this time. Annoyed, he said, ‘As you give your life, so will I?’ The beggar said, the way I give, you will give the same way? Let’s see, he immediately lay down on the ground with his shoulder bag under his head and started reciting Kalama Tayyiba, La-Ilaha Illallahu again and again. And in that condition, he died.

Sheikh Fariduddin Attar

Fariduddin Attar Rahmatullah was shocked by the suddenness of the incident. After the burial of the beggar, he became disillusioned with the family by distributing all the belongings of his business among the people. There is a lot of change in his mind. In search of peace of mind, he appeared at the court of Hazrat Ruknuddin Afaq Rahmatullah. From him, he learned the lessons of spiritual knowledge. Later he went to Mecca for Hajj and devoted himself to the teachings of Tariqat. Eventually, he was initiated into Hazrat Azduddin Baghdadi Rahmatullah. And after staying there for some time, he became endowed with high theoretical knowledge.

Here is what is known about his death – Tatar bandits attacked Nishapur and carried out free plunder and slaughter there. Hazrat Fariduddin was also attacked by them. When a Tatari was about to kill him, someone said, ‘Don’t kill this saint, take ten thousand seals from me instead.’ Fariduddin immediately said that he would not sell me for only ten thousand money. My sin is much greater than that. The assassin became tempted. In order to get more money, he took her on his way.

After going some distance, another man saw him in captivity and said to Tatari, ‘Give me the Prophet without killing him.’ I’m giving you a bale straw. This time Fariduddin said, yes, give it. My price is less than that. Tatari understood that the joke was being made. In a fit of anger, he immediately tore him in two. ‘In this way, the bandits remained forever tarnished in the history of mankind.

In the famous Musnabi Sharif, the world-renowned mystic poet Allama Hazrat Jalaluddin Rumi Rahmatullah has shown immense respect and esteem to Sheikh Attar. He even compiled a poem in Musnabi Sharif.

Some say that the number of verses and prose written by Sheikh Fariduddin Attar is one hundred and fourteen – the same number as the surahs of the Qur’an. In this regard, Ghazi Nurullah Shastri Himatullah also expressed a similar opinion in his book Majalessul Muminin. His most notable books are Taykiratul Aulia, Mantikatatayir, Musbitatnama, Asrarnama, Taisirnama, Ilahinama, Pendenama, Asiyat, Diwan, Sharhul Kalb, Khushrugael. These books are still widely admired around the world. Their popularity is unimaginable. Many writers have used the name of Sheikh Fariduddin Rahmatullah instead of his own name for increasing sales of books, which is also a fancy incident. Duplicate. One of Sheikh Fariduddin Rahmatullah’s books is Lisanul Haqiqat – which is still preserved in the British Museum in London.

“What he has written in the preface of the book Taykiratul Auliya, his characteristic features and personality can be easily understood. He was a shining reflection of humility and modesty. He considered himself extremely poor, inferior, and inferior. And because of the differences, he has been and will always be in the minds of people as a theorist and God-lover.

The content and style of writing of his books are also fancy. First of all, praise and serenity of Allah and His beloved Messenger have been uttered. Rashedin’s fame and reputation came next. Then the real speech started. But the posture is completely different. The heroes of the story are presented in the form of birds. For example, Hudhud,  parrot, chicken, Pigeons, Shana, Bulbul, Baz, etc.

The story has been told about birds. For example, the mentioned bird met in a meeting one day and expressed its desire to choose a king from among themselves. The Hudhud bird was the first to propose the name of Chi chicken for the post. But no one agreed to his proposal. Who cares, they said openly. And Hudhud listened to everyone’s speech with deep attention. Then, one by one, everyone refuted. Then they unanimously chose Hee Chi chicken as their king. The author then presents the issues related to his work in a question-and-answer manner. In this book, he deals with the issues that usually arise in the minds of the Tariqatists. One such book is ‘Manatikut Tayir’. The name of the book has been chosen from Surah Namal of the Holy Quran. The Quran mentions the Hudhud bird. Hudhud, the favorite bird of Prophet Solomon (peace be upon him). Understandably, the Hudhud bird in intelligence is the bird vein. And Hazrat Fariduddin Attar Rahmatullah has also portrayed Hudhud as an intelligent bird in his writings. Not a bird, as if speaking as a theorist. To read Jalaluddin Rumi click here

He also surpassed many contemporary poets in composing poetry. Which can be called unique. Some disagree with him on the question of religious views. But his life and literature were completely free from doubt and full of beautiful theories. Regarding the composition of this book, Hazrat Fariduddin Attar, after praising Allah Pak and then the Holy Prophet, wrote about the writings of Taykiratul Auliya, after the Holy Quran and Hadith Sharif, the words of the saints are the most dignified. Because those are radiant in the abundance of God’s love, I think they are universally obeyed because worldly filth does not touch them. Some of the saints are spiritually knowledgeable, some are God-loving. No one is just a monotheist. Again, maybe all the features exist in someone. Some may or may not have common low-level qualities.

Jai Hayek mentioned a few reasons behind composing the story of these great lovers. As such, he thinks, the work will be personally memorable to him. If the reader’s knowledge increases by reading these, then good luck to his author. And his grave may be wide. He thinks that it can also be a means of salvation.

Read Sheikh Fariduddin Attar on Wikipedia

Imam Abu Hanifa Short Biography in English

Imam Abu Hanifa Short Biography in English

Short Biography of Imam Abu Hanifa: Once some women came to the famous Imam Abu Hanifa (RA) with an important question. The question is, is a man allowed to have four wives with one? But what is the reason that a wife cannot take two husbands at once? বাংলায় পড়তে এখানে ক্লিক করুন

Serious question. Imam Abu Hanifa (R) could not answer it at that moment. He came to the inner home. And he raised the question with his witty intelligent daughter. The daughter said, “If you add my name to your name, I can give a satisfactory answer.” The father agreed to her proposal. He said, “I am sending the women to you. You will explain the matter to them.

That’s it. The women came to him. She told them all to bring some milk in a cup in a room. Milk was brought. This time they were asked to pour the milk brought by everyone in another big cup. The women did the same. Everyone’s milk was mixed in a big cup. She said again, this time separate the amount of milk that you have brought.

They said, is it possible? She said, “If that is not possible, then tell me, if a woman has more than one husband and the child is born, what is the way to know which husband’s child she is?”

There is no need to answer this question anymore. The woman said, “We have got the answer to the question.” They were very happy and left, praising the intelligence of Imam Abu Hanifa’s daughter. Imam Abu Hanifa (RA) also added the name of his favorite daughter with his own name from that day onwards. His new name is Abu Hanifa. That is Hanifa’s father. The daughter’s name was Hanifa. The names of fathers and daughters were printed on the page of eternity forever.

The real name of the world-famous Imam Abu Hanifa Rahmatullah is Numan. Father’s name is Sabit. And the title is, Imam Azam – the Imam of the Imams, the best Imam. Not only the Shari’ah and Spiritual but also the knowledge of the Holy Qur’an and Sunnah has been revealed in the light of his sun-like genius. There is no comparison in the world to the skill and expertise he has shown in solving subtle issues and dealing with the most complex issues. This great scholar, who is endowed with rare good fortune, got the direct companionship of the Companions and the best saints. Notable among those who received help were Anas bin Malik, Jaber bin Abdullah bin Rumi, Wasek bin Waraqa Rahmatullah, and others.

Hazrat Zafar Sadeq Rahmatullah was his best friend. Hazrat Fozail Rahmatullah Ibrahim Adham Rahmatullah, Bishar Hafi Rahmatullah, Dawood Tayyi Rahmatullah and other scholars were the teachers of knowledge. And his brilliant disciples in the field of Shari’a are Imam Shafi’i Rahmatullah, Imam Abu Yusuf Rahmatullah and Imam Muhammad Rahmatullah among other astrologers.

It is said that when he came to Pak Rawza, he addressed the Prophet (SA) and said, “Assalamu Alaikum ya Sayyidal Mursalin – O chief of the Prophets, peace be upon you.” Then from (Rawza Murawak) comes the reply, Wa Alaikumus Salamu Ya Imamal Muslimeen – O Imam of the Muslims, peace be upon you too.

The Prophet (SA) himself honored and acknowledged him as the Imam of the Muslims. Where does his dignity go? He had a wonderful dream that one night he was collecting the sacred bones from the Holy Rawza of Rasulullah and separating them from one place to another. Frightened by this dream, he woke up and went to one of the disciples of the famous dreamer Allama Ibn Sabin and asked for the interpretation of the dream. He said, “This dream means that you will gain such wisdom in the knowledge of the Prophet, jurisprudence, and hadith.” without it, you will be the interpreter of those scriptures.” And Allah will give you the power to separate truth from falsehood. Needless to say, this dream is literally fruitful. He dreamed once more, the Prophet Mustafa (SA) addressed him and said, O Abu Hanifa, Allah has created you to keep my Sunnah alive, keep that in mind. Don’t be solitary. He was a vigilant watchman to protect the provisions of the law.

An incident in this regard is certainly noteworthy. At that time the caliph of the Muslim world was Al Mansur. He summoned the chief judge of Baghdad and other ulama(Scholars). They came and appeared. Meanwhile, Caliph Mansur instructed one of his special attendants to write down some lands in the name of each of his companions. He also completed the work as instructed. The caliph then sent the documents through one of his companions to the chief qazi and other scholars for signature as a witness.

First, the chief judge and later the others signed. But Imam Abu Hanifa Rahmatullah crouched down. Without signing, he asked the royal official, where is the caliph now? The employee said he is now in Balakhana. Imam Abu Hanifa said, “Either take me there or tell him to come here.” But the evidence will be correct. The employee said when everyone including the chief judge is signing, why are you objecting unnecessarily? Imam Abu Hanifa (RA) said, knowing that you have no job. Do what I say.

Eventually, the incident reached the ears of the caliph. He called the chief judge and asked, “Did you hear or see it from the time of signing?” the judge replied, “I understand that they were done on your will.” So I did not require attendance. The caliph said, “Your action was not fair.” So I dismissed you from your post.

Then it was decided to appoint one of the four eminent persons as the Chief judge. These are Imam Abu Hanifa, Sufyan, Saraih and Imam Sha’bi. They were summoned to the court. They were coming at the same time. On the way, Imam Abu Hanifa (R) said, “Listen, I will not accept this position in any way. Sufyan, you have moved away.” Pretend Imam Sha’bi is crazy. And take the position in Saraih. Sufian really moved away from his advice. The other three appeared in court.

The caliph first requested Abu Hanifa to accept the post. He said, “I am not an Arab.” Therefore, the chiefs will not want to obey my orders easily. An emir named Zafar Raomaki was present there. He said, what is the relationship of this position with Gail? This time the Imam Abu Hanifa (RA) said, I am not in this position. The proof of this is that what I say is either true or false. If true, then I am not suitable for this position. And if it is a lie, then it is not right to appoint a liar to such a responsible position. Saying this, Abu Hanifa Rahmatullah was released.

Imam Sha’bi took the caliph’s hand and said, “Sir, are you happy?” How is your family? The caliph saw the way he was talking and realized that he must have had a brain disorder. “I’m a lunatic and my brain is extremely weak,” he said. It is not possible for me to do responsible work. Hearing his words, the caliph said, “Get medical treatment.” In the end, Saraih was reinstated as a judge. From then on, Abu Hanifa severed ties with Shariah Rahmatullah. He even stopped talking to him.

The reason for not accepting the post of Qazi(Judge) was that almost all the scholars of that time were independent. Moreover, the Prophet (SA) said: Whoever is chosen as Qazi(Judge) has been killed with a knife. They were terrified because they knew this comment of the Prophet (SA).

The meeting of Imam Abu Hanifa (RA) has started. A few boys were playing ball next to him. Suddenly the ball came once in the middle of the hall. No other boy dared to take it. After a while, a boy took the ball out of the hall without respecting anyone in the meeting. Seeing his behavior, the Imam said, ‘This must be an illegitimate child.’ There is no such thing as shame, then it became known that his words are true. In fact, the boy is an illegitimate child.

The piety of Imam Abu Hanifa (R) is like a legend. Once someone borrowed money from him. One of the disciples of Imam Abu Hanifa (RA) died in the village. Where this person lives who borrowed money. Imam Abu Hanifa (R) went there to perform his Janazah. Then noon. It is very hot and hot. There was no other way for him to save his head except in the shadow of the building of the borrower. But despite everyone’s request, Imam Abu Hanifa Rahmatullah did not go and stand there. He said, ‘The Prophet (SA), said, ‘Do not lend anything to anyone and take any benefit from him.’ Therefore, it would not be right to relax in the shade of his building. Because it will be according to the interest.

Dawood Tayyi Rahmatullah said that even after serving him for twenty long years, he had never seen him sitting empty-headed, openly or secretly, or sitting with his legs spread when he was exhausted. Where there are no people, what if you spread your legs a little? In answer to his question, Imam Abu Hanifa (R) said, I want to maintain etiquette with Allah there too.

He used to offer three hundred rak’ats of nafl prayers every night. One day it came to his ears that a woman was saying to another woman that he offered five hundred rak’ats of nafl prayers every night. From that day onwards he began to perform five hundred rak’ats of nafl prayers. One day, some people were showing him and saying that he performed a thousand rak’ats of nafl prayers every night. From that day on, he really started praying a thousand rak’ats. A few days later, one of his disciples came and said, ‘I hear from people, you spend the whole night in prayer.’ From that day on, Imam Abu Hanifa (R) really started spending the night in Nafl prayers. And from then onwards he used to perform Fajr on Esha’s ablution for thirty consecutive years. What an infinite value he has given to the high conception of man.

One day he saw a naked man in a hammam in the city and closed his eyes. People told him, ‘Since when has your eyesight decreased?’ He immediately replied, ‘Since the day you have forgotten the shame of Tayma.’

One day while going to market, some mud got on his clothes. He immediately went to the river and washed it. Someone said to him, ‘The amount of dirt you have allowed is less than that.’ Not even washing. He said, ‘What I have said is a fatwa.’ And what I did was abstinence. One day the Prophet (SA) said to Hazrat Belal (RA): Never store even half a loaf of bread. But at one point he even stored food for his wives for about a year.

A man was jealous and called Hazrat Osman Rahmatullah a Jew. Imam Abu Hanifa (R) called him one day and said, I will arrange to marry such a Jew to your daughter. He said, ‘Do you want to arrange to marry my daughter to a Jew despite you are a Muslim?’ Imam Abu Hanifa said, ‘Why did the Messenger of Allah, arrange to marry two daughters to a Jew?’ One day he showed a little respect to a rich man for his wealth. But later he repented and finished the Qur’an a thousand times and asked Allah for forgiveness. He followed one more rule. If he faced any difficult problem, he would finish the Holy Qur’an forty times and try to solve it.

To read Jalaluddin Rumi’s biography click here.

The then caliph dreamed at night that when Azrael asked the angel about his life, he pointed to five fingers. Failing to find the interpretation of the dream near various boundaries, he caught Hazrat Abu Hanifa Rahmatullah. He said, ‘Five things indicate five things – which no one knows except Allah.’ They are:

Read more about Abu Hanifa.

Imam Al Ghazali Biography, Quotes, Philosophy & Books Path to Sufism

Imam Al Ghazali Biography, Quotes, Philosophy & Books Path to Sufism

Imam Al Ghazali Biography and quotes:- Ever since I was a child, it has been my habit to analyze everything and think about any information. I mingled with each sect and group and tried to be aware of their beliefs and ideas. As a result, the bond of Taqlid or blind obedience gradually left me. The creed that had been ingrained in my brain since childhood was shaky and weak. I noticed that a Christian and a Jew were nurtured on their respective ‘beliefs’. The real knowledge is that there will be no room for doubt or apprehension.

বাংলায় পড়তে এখানে ক্লিক করুন

For example, I firmly believe that the number ten is greater than three. Now if someone says, “Three numbers is more and I can make this stick of mine into a snake in support of my claim”, then even if he makes it and shows it. it will not create so much doubt or doubt in my knowledge. I’ll be surprised, but it won’t crack my steadfast faith. I believe that ten will be more than three. I pondered and realized that such definite knowledge was confined to the realm of perceived and essential truth. But as I pursued more and more, I realized that there was still room for doubt. I saw that the most powerful of the five senses is sight, but it is also wrong. (Imam Ghazali)

This suspicion of mine grew so far that there was no certainty as to whether my senses were certain. Again I thought deeply about intelligence. But I found him more suspicious than sensual. For about two months, I continued to be in a state of flux, and the Sophistic doctrine prevailed over me. Then Allah Pak healed me from this disease and I regained my health and balance and I was satisfied with the essential truth based on intellect and logic, but it was a sudden flash of Allah-given light in my soul.

After recovering from this disorder, I now have four groups in front of me those who seemed to be truth-seekers. Mutakallimin those who claimed to have knowledge and intellect; The Batenians claimed that they had special teachings and secrets and that they had acquired the truth of ‘Ilm’ from the innocent Imam (Imam Ma’soom); The philosophers say that only they are rational and only they speak on the basis of evidence. (Imam Ghazali)

The Sufis consider themselves possessed of Kashf and a Positive mind, that is, the knowledge of insight and observation. I studied the bibliography and thought of each group. But I could not be sure about them. I read books written by experts on this subject (Muhaqqiq) about knowledge in Kalam and I also write books on this subject myself. I found that although it was a subject that served its purpose, it was not enough to comfort me. This is because it is based on all the propositions put forward by the opponents and the mutakallimeen (theologians) who have accepted them only because of blind obedience or It is not a matter of consensus or of the Qur’an and Hadith.

These things are not very effective in dealing with a person who admits nothing but a reasonably essential truth. In order to form an opinion about philosophy, at first, I thought it necessary to do it with a research mindset, although there is very little time for lectures as I am very busy teaching and writing books. Three or three hundred students from Baghdad used to participate in my dars mahfil (Program) .

Nevertheless, I took some time out for this and within two years I studied the knowledge of philosophy. Then I thought about it for a year. I saw that their knowledge is of six types ঃ namely: mathematics, logic, naturalism or natural sciences, politics, ethics, and theology. Religion has nothing to do with the first five types of knowledge, and there is no need to deny them in order to prove the positive aspects of religion. In some respects, religion clashes with the natural sciences, but only in certain things. (Imam Ghazali)

In this regard, it is necessary to uphold the ‘belief’ that nature is in the hands of Allah and science is not autonomous and self-governing. Of course, all those knowledge and articles are the goal of the philosophers’ intellect and insight. When they are usually frightened and terrified and think that they have such rights in all branches of knowledge! However, it is not necessary that a person has incomparable skills and experience in a particular branch of knowledge and science, so he will have skills in all its branches. Then when they notice the irrationalism and denial of religion in all these lakes, they try to deny religion and lighten the role of religion out of blind allegiance to these sages and scientists.

On the other hand, some ignorant friends of Islam consider it their duty to reject every view and opinion of the philosophers and their every demand and they consider it as a service to Islam. They even went so far as to deny all their research and observations in the natural sciences. One of the detrimental effects of this is that people who are convinced of the veracity of their scientific views and attitudes and who have been proved to be at the pinnacle of truth, their faith in Islam is shaken by the above fanaticism, and instead of denying philosophy, they are hostile to Islam. Keep pushing the idea.

By the way, I have come to the conclusion that my mind cannot be comforted by philosophy and that the intellect alone cannot master all the aims and objectives or even the ability to overcome all difficulties.

The Batenia community remained. In writing my book ‘Mustajahiri’ about this, I got an opportunity to study their madhhab very well. I found that their beliefs depended on the teachings of the Imam of the founding era. But the existence of the Imam of the age and his authenticity is subject to proof and both are full of extreme doubts. All that was left was Tasawuf. I concentrated on Tasawuf all the time. (Imam Ghazali)

Tasawuf is a cognitive subject as well as a practical one. Cognitive matters were a lot easier for me. I read the books written by Abu Talib Makki’s ‘Tul-Qub, Harish Muhasibi’ and the ‘Malfuzat’ of Hazrat Junaid Baghdadi, Hazrat Shibli, Hazrat Abu Yazid Bistami (RH) and achieved everything that can be achieved through the path of knowledge. Then I realized that the real truth could be reached not through education, but through direct experience, taste, intense pursuit, and change of circumstances.

The knowledge that was my capital, whether it was intellectual related to the Shari’ah, I had a strong faith in the existence of Allah, Prophethood, and the Hereafter (the afterlife). Of course, I gained it not only on the basis of documentary evidence but also through those causalities, chronology and diverse experiences which are difficult to describe in detail. It became very clear to me that the only way to attain The afterlife happiness was to adopt taqwa, that is, the fear of God, and to keep one’s instincts away from one’s desires. The strategy to be adopted for this is to give up the illusion of this mortal world and increase the attraction towards The afterlife and cut off the irresistible natural attraction of the heart from the world by concentrating on Allah with full concentration and devotion. And that can only be possible by giving up the lure of worldly pleasures, wealth, dignity and lust. I monitored my condition closely.

I realized that From head to toe was stuck in the hard peak of worldly addiction. It is worth mentioning that education was my best practice. But after a deep search, I realized that my whole pursuit and concentration was on the sciences which was not signify so much as it was not in the interests of the Hereafter. I thought about the motive behind my teaching and realized that it was not for the sole purpose of Allah, but the mentality of gaining worldly glory, influence, and fame was most active behind it. I am convinced that I am standing on the bank of the river of destruction. If I don’t try to improve my condition, it will be a big danger for me.

For a long time, I kept thinking about leaving Baghdad. But I failed to reach a final decision. Six months passed in the midst of such a dilemma. Sometimes worldly desires attracted me, and sometimes my faith would call to me, “The time of the journey is near, life is short, but the journey is long. All this “knowledge and practice is nothing but hypocrisy and deception.” Sometimes my nafs (satanic instinct) would say to me, “These are just temporary mental disorders. Whatever influence and prestige Allah has bestowed to you, if you ever returns after leaving Baghdad, it will be difficult for you to return. Six more months passed between these two tensions, even the situation got out of my control. The language of my mouth is closed, as if someone had locked my mouth. I try to teach everything on the same day for the minds of the people who come and go to me (students and guests). But what to do, my tongue was not helping me and not a word was uttered with my mouth.

This numbness of the tongue and mouth caused anxiety and pain in my heart, as a result of which my digestive power began to overflow, and even drinking a sip of water and digesting a few of the food became difficult for me. Gradually my physical strength also ebbed. In the end, the doctors also became frustrated with my treatment and said: In fact, the disease is in your heart and its reaction is happening all over your body. No treatment will be effective until the disease is eradicated from your mind. I took refuge in Allah and cried out to Him in a very helpless moan. As a result, it seemed easy for me to give up all influence, prestige, wealth, and family. I expressed my intention to go to Mecca Sharif. I had this desire in my heart that I would also visit Syria. Then, very nicely, I made arrangements to leave Baghdad.

When the Iraqis became aware of my intentions, they started harassing me from all sides. Because they thought that there could be a religious reason for giving up so much. Because in their opinion, I was in the highest position for religious service. Then various speculations started in the minds of the people. Those who lived far away from the capital felt that there were hints from government officials that government co-operatives were behind my decision. But those who were closely associated with the government saw that the government was trying so much to stop me. They said that this radiant astrology of Islam has been neglected by someone, and that is why he has abandoned everything and set foot on the path of disappearance. What else can they have to say!

Speaking of which, I left Baghdad. I left everything I had, something to walk on, and distributed everything else. I came to Syria from Baghdad and stayed there for about two years. My work there was nothing but meditation and Mujahadah, living a lonely life and resorting to solitude. I gained something from Ilme Tasawuf. According to that, I am engrossed in the task of purifying my heart for the sake of self-purification, refinement of character, refinement, and remembrance of Allah. For a long time, I was praying in the mosque of Damascus. I used to climb the minaret of the mosque and sit there all day with the door closed.

Finally, I came to the Temple (Baitul-Muqaddas). There, too, I would go to the daily mosque inside Sakhra and spend time with the door closed. Then, after the pilgrimage of Sayyiduna Hazrat Ibrahim (a), the strong desire of Hajj Baitullah and the pilgrimage to Rawaja Pak (SAW) awoke in my mind and I realized that I would benefit from the blessings of Makkah Mukarramah and Madinah Munawwara. Then I went on Hajj. After the Hajj, I had to return to the country with a natural attraction towards my family and the call of children, but one day when I heard the name of the country, I would run a few miles. Even when I went there, I managed to cut through the loneliness, not indulging in so much laziness about self-purification. But the flow of events, family worries, and economic needs, as well as the urge for a livelihood, created a chaotic state in my nature and cosmos, and the concentration of the mind and peace of mind did not join uninterrupted.

But I would not be disappointed; From time to time, I would have benefited from this. I spent ten years like this. It is not possible to describe in detail the mysteries that have been revealed to me in these lonely moments and what I have gained. But for the benefit of the reader, I must say that I have been informed for sure that only Sufis are the wayfarers of Allah. Their Sirat (biography) is the best Sirat, their path is the strongest, their morality is the most trained, pure, and correct. Even if the intellect of the intellectuals, the wisdom of the wise, and the knowledge of the subtle mystics of the Shari’ah are combined, if they want to bring something better from their biography and moral character, it is not possible. All their visible and invisible motions and steadfastness emanate from the lamp of the Prophethood and there is no greater light than the light of the Prophethood in the chest of the world from which the light particles can be obtained.

Returning to the rally: –

It was possible that Imam Ghazali (RH) lived in the midst of this lonely life and solitude and spent the rest of his life in the midst of spiritual bliss and comfort and satisfaction and concentration. But for the great service that Allah wanted to take from him, it was essential that he would come out of solitude and take charge of reading, compilation, and social life so that the welfare of the Whole creation would be achieved, the apostate doctrine and philosophy would be rejected. And the superiority and truthfulness of Islam are proved by cognitive and intellectual means. In particular, Allah brought him to such a level of certain knowledge, belief, and observation that there was no one in the Muslim world at that time who was more right and worthy than him.

Since this action was due to the permission of Allah and Islam was also in dire need of it, it was inspired by his own mind and This idea also prevailed it is the treasure of meditation and it represents Ambiya-i-Kiram (AH), The demands of the age and the best worship. He describes his own feelings as well as his reasons for returning to the masses from a lonely life.

I have seen that under the influence of philosophy, due to the erroneousness of many of Tasawuf’s claimants, the impractical life of many ‘Alim-ulama’ and the erroneous and weak representation of Mutakallima, the faith of most classes have faltered and faltered and It is having a very bad effect on the creed. Many philosophers follow the public rules and regulations of the Shari’a, but they do not believe in the reality of prophethood and religion. Some people pray only with the idea of ​​physical exercise, some pray only for the sake of society and the habits of the townspeople and for their own protection. Some of them follow the Shari’ah rules and regulations with the idea of ​​gaining material benefits and If they do not observe them, they do so with the assumption that there will be a worldly loss. I see that I have the ability to dispel those doubts and can do so easily, even sending those people Behind the scenes seems easier to me than drinking water.

At this point, I had a strong idea that I should do this and that this is the essential responsibility and duty of the time. I said to myself, “When and when did this lonely and unrelated life become permissible for you? Anger has spread all around. The doctor himself is angry today. The world created by God has come to the brink of destruction today. ‘ Then I said, “How can this so great and great responsibility be fulfilled by you. The present age has come a long way from the age of the Prophet. The kingdom of cancellation is all around. If you try to take God’s creation away from their favorite and familiar objects, then all world will be against you. How will you deal with them alone and how will you live?

This is possible only when the times are favorable and the contemporary sultans also become in favor of honesty. ‘ I made up my mind to say that it was permissible for me to live a lonely and lonely life. But Allah had granted something else. He himself brought about a revolutionary change in the mind of the then Sultan. He (Sultan) instructed me to return to Nishapur to deal with this fitna. This instruction of the Sultan was at this stage that I felt that if I did not obey this order, the consequences would reach the displeasure of the Sultan. I thought that this time there was no excuse left for me. Even then, if I resort to solitude and choose a lonely life, it will be in the name of easing my laziness, ease, and the burden of responsibility and duty, in order to avoid trials and tribulations, while Allah (SWT) says:

أنسب الناس أن يتركوا أن يقولوا امثا وهم يفتنون – ولقد قثا الذين من قبلهم فليعلمن الله الذين صدقوا وليعلمن الكذبين

“Do people think that we have faith?”That said, they will be released without examination! We tested those before them; Allah will surely reveal who is truthful and who is the liar. ” | -Surah Ankabut, 2-3 verses. Moreover, the Prophet (SA), who was the most honorable of his servants, said:

ولقد كذبت رسل من قبلك فصبروا على ماقبوا وأوثوا حتى أتاهم نصرنا – ولا مبدل لكلمات الله – ولقد جاءك من با المرسلين

“Even before you, many apostles were called liars; But in spite of calling them liars and torturing them, they persevered until My help came to them. No one can change by the command of Allah. Some news of the messages must have come to you. ‘

– Surah An’am, verse 34.

I consulted with some Sufi and spiritual men about this. They all agreed and advised me to leave the solitude. In support of this, many pious servants of Allah dreamed at once, from which I became aware that this step of mine would be a cause of great welfare and blessings, and with only one month left at the beginning of the fifth century AH, there would probably be some great and great reform work. This is because it is stated in the hadith, “Allah creates a man at the end of every century who brings the religion of this Ummah to life.” In view of all these signs and causes, such hope awoke in my mind.

Allah arranged for me to visit Nishapur and I made the intention for this great service. This is the event of the month of Jil-Qad in 499 AH. I left Baghdad in the month of Jil-Qaeda in 48 AH. This shows that I have lived in solitude for 11 years. All this is just a planned arrangement of destiny. It never occurred to me to leave Baghdad and say goodbye to the prestige and status there, but by the command of Allah, it became easy. In the same way, in the days of my solitude, the idea of ​​going back from lonely life to the midst of the masses did not come to my mind, but in time, its arrangement was completed.

In short, in the month of Zil-Kada in 499 AH, Imam Ghazali again turned towards Nishapur. He started teaching at Nizamiya Madrasa. And re-engaged in teaching and welfare work. But Imam Ghazali(RA). There was a clear difference between this time of Ghazali’s (RA) dars and tadris i.e. recitation, reform, and showing the right path and previous recitation activities, waz-nasihat and Irshad. Then he himself wrote in clear language:

I feel that although I have returned to the propagation of knowledge, it would not be right to call it a return to my first stage. There is a difference between heaven and earth between my past and future. At first, I preached the knowledge that was the means of increasing influence and rank and I used to invite it by my words and deeds and that was my aim and purpose. But now I invite you to the knowledge that causes you to lose the illusion of rank and influence forever. Now I want to reform and refinement of myself and others. I do not know whether I will be able to reach my goal or whether I will have to leave the world of action before that.

But on the basis of my own belief and observation, I believe that the real power is the power of Allah. Because of this, people can avoid misguidance and evil and gain the power of guidance and obedience. In fact, I am not active on my own, Allah has made me active and dynamic. I did not start work on my own, God has put me to work. My supplication, may Allah correct me first, then correct and correct others by me; Get me in the way first, then take the job of guiding others by me. May the truth be revealed to me, and may I have the privilege of obedience; Let the void shine brightly in my eyes and let me protect to follow it.

Imam Ghazali’s work of reform and Islamic renaissance:-

Imam Ghazali’s subsequent work of reform and Islamic renaissance can be divided into two parts:-

1. Coping with the increased flood of philosophy and Bateni doctrine and attacking the root of the foundation of that doctrine on behalf of Islam.

2. Islamic and moral review of society and personal life and criticism and reform on all of them.

Effective operation on philosophy:-

The details of his first and greatest authoritative contribution are that what was being done against the heretical doctrines and the Batenians was defensive and limited to replying. Until that time, philosophy was attacking Islam and the Mutakallims were defending Islam. Philosophy would strike at the root foundations of Islam and Kalam of Ill’m would try to be the shield of Islam. Until then, none of the Mutakallims and ulama in Islam had dared to strike at the foundations of self-philosophy. The philosophy that stood on all the imaginary and fictional subjects, struck at all of them for centuries and did not dare to criticize all of them wisely. With the exception of Imam Abul Hasan Ash’ari (who did not have a direct confrontation with philosophy), Whole In Ilm, Kalam’s voice and mannerisms were defensive.

Imam Ghazali (RA) was the first person to study philosophy in detail and in critique. He then wrote a book on the aims and objectives of philosophers. In this, he uses analytical methods in simple language, He summarizes logic, metaphysics, and natural sciences and records the views and discussions of philosophers with complete impartiality. In the introduction to the book, he openly states that there is no room for discussion or debate in mathematics and that it has nothing to do with religion. But the real conflict of religion is with metaphysics. There are very few mistakes in logic. If there is any disagreement it is in terms of terminology. In nature, of course, there is a mixture of truth and falsehood, that is, truth and falsehood. That is why his subject matter is actually metaphysics and to some extent natural science. And logic is only for introduction and terminology.

At the end of this book, which was very much needed in the camp of Ilm Kalam, he wrote his famous book ‘Tahaftul-Falasifa’ (Misconceptions and Inconsistencies of Philosophers) for which he wrote Mak ‘C’ du’l-Falasifa ‘. In it, he criticizes philosophy, metaphysics, and naturalism from an Islamic perspective. And reveals his cognitive weakness, the futility of his reasoning, and the contradictions and differences of philosophers with full force and courage. The text is full of his voice and accent, his language is strong and flourishing, somewhere it follows a sarcastic and arrogant manner, which. Whether it was needed for the frightened and overwhelmed quarters for fear of philosophy. Reading it, it is felt that the author of the book is free and holy from the slightest mixture of inferiority complex in comparison to the philosophers, full of confidence and conviction, and he is not so terrified or overwhelmed about philosophy.

He considered the Greek philosophers to be his equal people and spoke to them on the basis of equality and in the language of rivalry. At that time, there was a need like this man who could speak with an eye on philosophy and attack philosophy with full force instead of playing a defensive and accountable role. Imam Ghazali (RA) has performed this service in his book Tahaftul-Falasifa He wrote in the introduction of the book:

In our age, there have been some people whose idea is that their hearts and minds, that is, their minds and brains, are more prominent than ordinary people. All of these people look down on religious rules and obligations. The only reason for this is that they have heard the frightening names of Socrates, Hippocrates (48036 BC), Plato, and Aristotle, and in their honor have heard the great hymns and long-winded circuses of their devotees. They found that they (philosophers such as Socrates) showed great insight into mathematics, logic, and metaphysics and that their intelligence and talents were unmatched. They denied the existence of religion and its ancillary subjects with their advanced brains and talents.

To them, the principles and rules of their religion were fabricated and artificial. Of course, they also made it a fashion to deny religion by imitating in the blind obedience of their gurus(leaders). They, In order to satisfy their desire to be called educated and progressive, they continued to deny religion in order to make them feel superior to the common people. And so that they may join the ranks of the wise and intelligent. It is on this basis that I wish to show the errors of all those wise philosophers who have written on theology (metaphysics) and to prove that in their crises, problems and principles. Childish and many of their utterances and views are ridiculously limitless.

Going to the front of this book, his narrative and satirical writing style became sharper and more arrogant, and he wrote a complete genealogy of philosophers about the essence and attributes of God, the philosophies, the intellect, and the whole genealogy of the heavens which wrote by philosophers.

ثلنا ماذكرتموه تحكمات وهي على التحقيق ظلمات فرق للمات لو حكاه الانسان عن منام راه لاستدل على سوء مزاجه

This elaborate description of you is nothing but boastful claims and arbitrariness, but in fact, it is just a coating of darkness over darkness. Even if a person describes a dream he has seen on his own, it will be evidence of a brain disorder. He further wrote:

الست أدري كيف يقنع المجنون من نفسه بمثل هذه الأوضاع فضلا عن العقلاء الذين يشقون الشعر بزعم في العقولات.

I wonder how even a madman can be satisfied with such self-made and self-conceited words. It is unthinkable to think of wise men and intellectuals there, who analyze the hairs within the constraints and possibilities of their own ideas. Write elsewhere?

انتهى بهم التعمق في التعظيم الي أن أبطلوا كل مايفهم من العظمة وقربوا حاله الميت الذي لاخبر له بما يجري في العالم الا انه فارق الميت في شعوره بنفسه نقط – وهكذا يفعل الله بالزانغين من سبيله والناكبین من طريق الهدى المنکرین لقوله تعالى ما أشهدهم خلق السموات والأرض ولا خلق أنفسهم الظانين بالله ظن السوء المعتقدين أن الأمور الربوبية نستعلی کنهها القوى البشرية المغرورين بعقولهم زاعمين أن فيها مندوحة عن تقليد الرسل واتباعهم فلا جرم اضطروا الى الاعتراف بان لباب معقولاتهم رجع الى مالوحكي في المنام لتعجب منه

The exaltation and exaggeration of the first self has led him (the self or the first creator) to such an extent that they have rejected all the conditions and essentials of dignity and have made Allah (in their vision) like a corpse that does not know That is, what is happening or is happening in the outer world. Of course, in this respect, he (the Creator, Himself) is more fortunate than the corpse that his perception and feeling power is not lapped, but it exists (and the dead corpse has no perception, consciousness, or feeling). Allah causes such people to deviate from the path of Allah, abandon the truth and deny the following verses:

ما أشهدهم خلق السموت والأرض ولا خلق أنفسهم

And We did not make those who disbelieved and those who associated with Allah as witnesses in the creation of the heavens and the earth, not even in the moment of their creation”, those who turn away from Allah and have bad faith, who think that the truth of Allah’s Lordship Human power can influence those who are proud of their own knowledge and intelligence and feel that there is no need to imitate and obey the prophets in their presence and present. The consequence of this, of course, is that with all the ridiculous talk that comes out of their mouths (in the name of reason), if anyone describes such a dream, people will be amazed. Influence of Tahaftul-Falasifar This bold critique of philosophy and its contempt and disregard for it to a certain extent created a new era in the history of Ilam-i-Kalam for which Imam Ghazali deserves all the credit.

Later, Shaykh al-Islam Imam Ibn Taymiyah (Rh)gave the fullness it and performed the “post mortem” of the corpse of philosophy and logic. This style of operation of philosophy also originated from the books written by Imam Ghazali (R). ‘Tahaftul-Falasifa’ is an effective blow to the fictional fallacy of philosophy and severely damages its superiority, dignity, and intellectual purity. The composition of this book gives birth to instability, agitation, and anger in the world of philosophy. But no remarkable book has been written in response to this for hundreds of years, even at the end of the sixth century AH Ibn Rushd (died 595 AH), an eminent philosopher and follower of Aristotle, wrote the answer in a book called “Tahaftu’attahafut”. Western scholars say that Ibn Rushd’s support revived him for a hundred years, a philosophy that had almost died in the invasion of Ghazali. 1. Tahaftul-Falasifa, 31 p. 2. History of Islamic Philosophy in the East and the West – Muhammad Sufi Jum’a, p. 72.

Attack on Bateni doctrine. Apart from philosophy, Imam Ghazali (RA) also pointed out the fetna of Bateni doctrine. While teaching at the Nizamiya Madrasa in Baghdad, he wrote a book, Al-Mustajahir, at the behest of the then Caliph, which he referred to in his autobiography, Al-Munki Ya Minaddadal. In addition to this book, he has three other books on the subject which are probably the works of his travels: Hujjatul-Haq, Mufassalu’l-Khilaf, and Qasamul-Batenia. The list of his books includes two more books on the subject, Laura and Bluly. In fact, it was difficult to find a suitable candidate for the rejection of the Batenia doctrine in the Ahl as-Sunnah wal-Jama’at. He was well versed in philosophy, Tasawwuf, Zahiri Ilm, and the alleys of both reality and Ma’rifat, and he could easily unravel the mysteries of the Bateni doctrine and their intellectual conspiracies.

The great essence of Bateni doctrine was philosophy and its terminology. Only a mature person and a critic of intellect like Imam Ghazali (RA) could do the job of rejecting all that. In fact, he does. He turned philosophy into a dull and insignificant object in terms of knowledge.

Islamic review of life and society

Another reforming work of Imam Ghazali (RA) was the Islamic review of life and society and the efforts for its reform and revival. A successful result of his efforts was his living and eternal book “Ahiyau Uloomiddin”. The name “Ehiyau Uloomiddin” is one of the few books in the history of Islam that has had the greatest impact on the hearts and minds of Muslims and their lives.

Hafiz Zainuddin al-Iraqi (d. 606 AH), the author of the book Al-Fiyah, who found it in the hadiths mentioned in it, said: This is one of the best books of Islam of Imam Ghazali (RA). said: Abdul Ghafir Farsi, a contemporary of Imam Ghazali and a disciple of Imamul-Haramayun, said: No such book has been written before Ehiya Ulumuddin. Shaykh Muhammad Garuni claimed, “If all the treasures of the world were wiped out. Then I will resurrect it by “Ehiya Ulumuddin”. Hafiz Ibn Jawhi, in spite of differences of opinion on some issues, acknowledged the influence and widespread popularity of this book and wrote a summary of it under the title “Minhazul-ka se deen”:

This book is written with special conditions, attitudes,s, and special motivation and enthusiasm. The journey that Imam Ghazali (RA) started from Baghdad in search of truth and strong conviction and faith, which ended with success after ten long years of hard work, struggle, and solitude, was the highlight of the journey Which he (Ghazali) carried for his countrymen. It was a mirror of his heart’s expressions and reactions, of cognitive experience, of reformist meditation, and of the heart’s self-evident emotion and intoxication.

Maulana Shibli Nu’mani writes in his book Al-Ghazali:

He became very interested in realizing the truth. He scrutinizes all the religions and beliefs prevalent in the world. But none could give him full satisfaction, no reassurance. Eventually, he leaned towards Tasawwuf. But it was not something to be said orally, it was something to be felt from head to toe. There were objects to be realized through practice. And its holy beauty (3) is the inner reform, that is, the purification of the nafs, that is, the purification of the soul. Imam Ghazali’s busyness and occupation was an obstacle in this path. On the one hand, popularity, name, fame, status, honor, prestige, discussion, and on the other hand, the purification of the soul. The distance between the two is a thousand yajnas. In the end, he left everything and left Baghdad wearing only a blanket. From then on his desert life began.

Then, after strict Riazat and Mujahadah(yoga and meditation), he gained access to the secret garden of Tasawwuf. After arriving here, Intoxicated in his own state, condition and feared that he would become unaware of life and the world. But even in this situation, he had a keen eye on the welfare of the people. He saw that the condition of the masses had deteriorated. The moral character of the rich and the poor, the rich and the poor, the wise and the foolish, the virtuous and the vicious, have either been destroyed or are about to be destroyed. The community of ulama, who could be the document of the true path, is the poorest in stature and rank. These scenes hurt him. And in response, he wrote this book.

In the introduction, he(Imam Ghazali) himself writes, “I saw that the diseases has spread all over the world and the road to after death happiness has been closed. The ulama(Scholer), who were the document of the true path, is gradually decreasing their existence. The so-called ‘Alims'(Scholer) who are now here, have nicknamed them’ Alims, personal interests, and motives have tied them on all side . According to them, “Ilm is just the name of three things, namely: Munajarah or mutual debate (which is a means of gaining pride, arrogance, and fame); Waz or discourse (in which colorful and rhythmic rhymes, poems, and verses are recited for the entertainment of the public) and issuance of fatwas (which are the means of adjudicating various cases). What remains is the knowledge of the Hereafter. This is the main point, but most scholars have forgotten it. At this point, I could not bear it anymore. My silence was shattered. ”

Review and reckoning

The purpose of compiling Imam Ghazali’s book was to reform and train. And for this, it was important to identify all the weaknesses and bad aspects that existed in the educational and religious centers and in the Muslim community in general. What was more important was how the nafs and the devil deceived different classes of people, how the realities changed, how the people deviated from the realities and trapped themselves in the outer covering, glamor, and rituals, that is, the main goal of life, the Hereafter happiness, To make the public aware of how they have become oblivious to the pleasure of Allah and Allah. To this end, he thoroughly reviews and examines the way of life of his age and the activities of contemporary society, and describes in detail the anguish and errors of each class, and distinguishes between objectives and means, ‘knowledge.’ Among these, he categorized the religious ‘Ilm and worldly’ knowledge, then the acclaimed ‘knowledge’ and the reprehensible knowledge, then the ‘fard-i-ain’, ‘fard-i-kifaya’ etc.

He drew everyone’s attention to the demands of time, essential responsibilities and duties and also to the main work. He describes the irresponsibility, negligence of the rich and the affluent and their special and just diseases and disorder. He boldly criticized the people of the Sultanate and the ruling elite and condemned their oppression and persecution, their illegal activities, and their laws. He also gave a detailed account of the diseases of the people, the perverted practices of different classes and places, the reprehensible practices, and the anti-Islamic religious practices and theological practices.

In short, this book is the first detailed and logical proof of Islam in which there is a complete record of whole life and the deteriorating Islamic society and the source of the disorders of moral character and its causes and its treatment methods are explained.

Ulama and pious personalities

According to Imam Ghazali (RA), the ulama who are the biggest custodians of global unrest, catastrophe, and religious and moral degradation are the salt in the life of the Muslim Ummah. Is there anything that can make him better if he loses his temper? In the language of the poet :

با معشر القراء يا ملح البلد + ما يصلح الملح اذ الملح فسد

Oh, a community of ulama! Those of you who are like the salt of the city, tell me, if the salt itself is wasted, what else can be done to make it better? In describing the causes of the prevalence of heart disease and the negligence of ordinary people In one place he wrote:

الثالثة وهو الداء العضال فقد الطبيب فان الاطباء هم العلماء وقد مرضوا في هذه الاعصار مرضا شديدة وعجزوا من علاجه

The third reason and is the disorder that has no cure and that is that the diseases are present, but the doctor is missing. The ulama(Scholars) are the physicians of the society and they are fatally afflicted with the disease at this age. So they are unable to treat.

According to him, the reason for the deterioration of the sultans and the ruling class is the incompetence of the ulama(Scholars) and their negligence in performing their duties. At one point he wrote:

وبالجملة انما فسدت الرعية بفساد الملوك وفساد الملوك بفساد العلماء فلولا القناة السوء والعلماء السوء لقل خوفا من انگار هم

In short, the reason for the badness of the people is the badness of the king and the people in power, and the badness of the ulama is the reason for the badness of the king and the ruling class. Had it not been for the God-fearing qazis and ulama (‘Alim, a worldly man of nonsense, ideals and characterless interests), the ruling class would not have deteriorated in this way, but they would have been afraid of the criticism of the ‘Alims(Scholars).

Imam Ghazali’s (as) complaint about the scholars of that era is that they, like the scholars of the previous era, did not order Amr Bil-Ma’ruf wa Nahi Anil Munkar, that is, Order of honest work and Prohibition from evil deeds and not fulfilling his duty to speak the truth in front of the oppressive ruler. According to him, the reason for this is that the ‘ulama-ulama(Scholars) have become worldly and are chasing after rank. Turning. He said after recording the influential incidents of the truthful ulama’s(Scholars) bravery, fearlessness and reckoning and denial in front of the sultans and rulers of that era:

This was the mode of action of the scholars and the condition of Amr Bil-Ma’roof and Nahi Anilmunkar. They did not care so much about the splendor of the king. They relied on God’s grace and were assured that God would protect them. They also agreed with Allah’s decision that martyrdom should befall them. Since their intention was good, their words melted the stone like a candle and affected even the largest stone heart.

Now the situation is that the Infatuation of the world has made mad the scholars and they are completely silent. And if they ever open their mouths, it is seen that there is no harmony between their words and deeds. As a result, their words have no effect. If they still work with devotion and honesty today and try to realize the right of knowledge, then surely they will succeed. Because the bad behavior of the people is the result of the bad behavior of the ruling class. And the bad aspects of the behavior of the ruling class are nothing but the consequences of the bad behavior of the scholars. The reason for the evil of the scholars is the love of worldly wealth and high position. Because the one on whom the love of the world rests does not have the courage to criticize the high-ranking people or kings and emperors, nor does he dare to take account of even a low-ranking people and point out his mistakes.

In the time of Imam Ghazali (RA), the world of a scholar was limited to the trivial and detailed aspects of jurisprudence. Meetings of discussion and debate are held from house to house, all over the country. All these madhhabs and fiqh debates were also held in the court of the kings. The preoccupation and exaggeration of the ulama( scholars)and the students in this regard increased so much that all other disciplines of science, profession and religious service were to be neglected. Its limits were so wide that all attention was diverted from the knowledge and endeavor on which the reformation of the soul, the decency of character, and worldly happiness depended. Commenting on this situation, Imam Ghazali wrote:

“If a jurist is asked about one of those things (patience, shaker, hope and fear or envy, hatred, jealousy, ingratitude, deception, deception, etc.) or the way of survival from sincerity, tawakkul and riya that he knows If there is a danger of ruining the Hereafter in the case of obligatory law and such negligence towards it, then he will not be able to answer. And if he is asked about (a) Li’an, (b) Zihar, and (c) Rami, he will answer all the subtle and nuanced things which have not been needed for a long time and if ever Then there is no shortage of lakes in the city to issue fatwas on this. However, it is seen that all these ‘scholars’ are busy day and night only with such details and memorizing them. On the other hand, they are averse to the things that are important to them religiously. If ever they were asked about it, they said; We are preoccupied with this knowledge because it is religious knowledge and obligatory kifaya.