list of possible mujaddids and claimants
TRANSCRIPT
List of possible Mujaddids and claimants
First Century (after the prophetic period) (August 3, 718)
Ibn Shihab al-Zuhri
Abū Ḥ anīfa (699–767) (Arabic: النعمان حنيفة (أبو
Amir al-Mu'minin Umar ibn Abd al-Aziz (682–720) (Arabic: عبدالعزيز بن (عمر
Ibn Sirin (8th century) (Arabic: سيرين (ابن
Second Century (August 10, 815)
Muhammad ibn Idris ash-Shafi`i (767–820) (Arabic: الشافعي إدريس بن (محمد
Hasan al-Basri (642 – 728 or 737) (Arabic: البصري (الحسن
Muhammad al-Shaybani
Malik ibn Anas (715–796) (Arabic: أنس بن (مالك
Yahya ibn Ma'in
Third Century (August 17, 912)
Ahmad ibn Hanbal (780–855) (Arabic: حنبل بن (أحمد
Al-Nasa'i
Fourth Century (August 24, 1009)
al-Bayhaqi
Fifth Century (September 1, 1106)
Abdul-Qadir Gilani
Al-Ghazali (1058–1111) (Arabic: الغزالي)
Sixth Century (September 9, 1203)
Moinuddin Chishti
Eighth Century (September 23, 1397)
Ibn Hajar Asqalani
Nizamuddin Auliya
Ninth Century (October 1, 1494)
Jalaludin Suyuti
Tenth Century (October 19, 1591)
Undetermined
Eleventh Century (October 26, 1688)
Ahmad Sirhindi
Imam al-Haddad
Twelfth Century
Shah Waliullah
Aurangzeb
Thirteenth Century
Shah Ghulam Ali Dehlavi Naqshbandi Mujaddidi
Muhammad Qasim Nanotvi
Fourteenth Century
Undetermined
Fifteenth Century
Warith Deen Mohammed
Tahir-ul-Qadri
AbdalAbdal (lit.: substitutes) is a rank of forty saints in Sufi theosophy, only known to and appointed by Allah. It
is through their operations that the world continues to exist.[1]
"Abdal" is the plural of "Badal" or rather "Badeel", and means "those who get replaced" or "those who
serve as a partial replacement to the role of the prophets". The Abdals are the group of true, pure
believers in God. They serve God during their life-time; when they die, they are replaced by another
selected by God from a larger group said to be the 500 "Akhyar", i.e., the semi-divine good ones.
The Abdals are headed by their leader, "Al-Ghawth" ("the Helper"), who is said to reside in Mecca.
The missions of the Abdals are, inter alia, to be God's merciful subjects everywhere they reside and to
render the helping blessing hand to all of God's creatures.
It is said that a Badal exists in each continent. Although the majority live in "Al-Sham",
i.e., Palestine, Jordan, Lebanon and Syria, only one lives in Iraq. They have divine powers and super-
natural abilities. A person does not recognize that he is one of the Abdal until he becomes aware of his
status suddenly though a revelation. It is said that a Badal can be identified through, inter alia, his
continuous good deeds and forgiving nature. He may be rich or poor, married or bachelor, child or adult.
Such concepts are established in the Sunni branch of Islam, and in particular in the latter’s
original Sufi schools of spiritual disciplines.
There are 300 friends of Allah in the creation whose hearts are like that of Adam ‘alaihis salam. There are
40 whose hearts are similar to the heart of Musa ‘alaihis salam and 7 whose hearts are similar to the
heart of Ibrahim ‘alaihis salam. There are 5 whose hearts are like that of Jibra’il and 3 whose hearts are
like that of Mika’il and one whose heart is like the heart of Israfil. When he (whose heart is like Israfil) dies,
then one of the three whose heart is like Mika’il replaces him and one of the five (whose hearts are like
Jibra’il) replaces him. One of the seven replaces one of the five, one of the forty replaces one of the
seven and one of the three-hundred replaces one of the forty and a normal Muslim replaces one of the
three-hundred. It is due to these 356 awliya that creation are given life and killed, due to them rain falls,
vegetation grows and difficulties are removed.
Sufi Practices
Dhikr
Haḍra
Muraqaba
Qawwali
Sema
Whirling
Sufi Ideas
Ihsan
Noor
Maqaam
Haal
Manzil
Yaqeen
Fanaa
Baqaa
Haqiqa
Marifa
Nafs
Sulook
Lataif
Cosmology
Kashf
Metaphysics
Psychology
Philosophy
Notable Early Sufi Saints
1. Uwais al-Qarni
2. Rabia Basri
3. Rudbari
4. Al-Nuri
5. Bayazid Bastami
6. Junayd Baghdadi
7. Maruf Karkhi
8. Dhu n-Nun
9. Shibli
10. Hallaj
11. Abolkheir
12. Ghazali
13. Ahmad Ghazali
14. Kharaqani
15. Gilani
16. Ganj Bakhsh
17. Harooni
18. Gharib Nawaz
19. Bakhtiar Kaki
20. Ganjshakar
21. Nizamuddin Auliya
22. Sabir Kaliyari
23. Sanai
24. Chiragh Dehlvi
25. Khusro
26. Banda Nawaz
27. Najib Suhrawardi
28. Rifa'i
29. Suhrawardi
30. Zakariya
31. Lal Shahbaz
32. Ibn Arabi or Abū 'Abdullāh Muḥammad ibn 'Alī ibn Muḥammad ibn al-`Arabī al-Hāṭimī al-Ṭā'ī
33. Rukn-e-Alam
34.Musa Pak
35. Shams Tabrizi
36. Rumi
37. Saadi
38. Attar
39. Bu Ali Shah
40. Shabistari
41. Bahauddin
42. Safi
43. Nimatullah
44. Kubra
45. Jami
46. Jazouli
47.Mazhar Jan-i Janan
48. Shah Waliullah
49. Ata Allah
50. Zarruq
51. Yesevi
52. Bektash
53. Emre
54. Semnani
55. Sirhindi
56. Bhittai
57. Sarmast
58. Haddad
59. Ghulam Farid
60. Bulleh Shah
61.Waris Pak
62. Zar Baksh
63. Burhanuddin
64. Zainuddin Shirazi
65. Ameer Abulula
Notable modern Sufi Saints
1. Tajuddin Nagpuri
2. Meher Ali
3. Muhammad Maliki
4. Tahir ul-Qadri
5. Tahir Allauddin
6. Abdal Hakim Murad
7. Nazim al-Qubrusi
8. Hisham Kabbani
9. Nuh Keller
10. Abdalqadir as-Sufi
11. Qalander Ba Ba
12. Azeemi
13. Zaheen
14. Ghulam Mustafa
15. Reshad Feild
16. Ahmad al-Alawi
17. Bawa Muhaiyaddeen
18. Galib
19. Omar Shah
20. Haeri
21. Raza Khan
22. Qadeer Piya
23. Abdullah Naqshbandi
24.Muslehuddin Siddiqui
25. Helminski
26. Syed Shujaat Ali
27. Abu `Ali Daqqaq (Imam Qushayri’s shaykh)
28. Abu al-Qasim al-sirabadi
29. al Shibli
30. Sari al-Saqati
31.Ma`ruf al Karkhi
32. Dawud at Ta’i
33. Imam Abi Hanifa
Sufi cosmology
Sufi cosmology (Arabic: الصوفية is a general term for cosmological doctrines associated (الكوزمولوجية
with the mysticism of Sufism. These may differ from place to place, order to order and time to time, but
overall show the influence of several different cosmographies:
The Quran's testament concerning God and immaterial beings, the soul and the afterlife, the
beginning and end of things, the seven heavens etc.
The Neoplatonic views cherished by Islamic philosophers like Ibn Sina / Avicenna and Ibn Arabi.
The Hermetic-Ptolemaic spherical geocentric world.
The Ishraqi visionary universe as expounded by Suhrawardi Maqtul.
Emanation
The following cosmological plan, explaining a creation by successive emanation of worlds, as taught
by Plotinus, is typical:
Alam-i-Hahut (Realm of He-ness) The Realm of pre-existence, the condition of the universe
before its formation, equated with the unknowable essence of God’s. Alam-e-Hahut has similarities to
the Christian concept of Deus absconditus, the Hindu notion of Nirguna Brahman and
the Kabbalistidea of the En-Sof.
Alam-i-Lahut (Realm of Divinity) That region where incalculable unseen tiny dots emerge and
expand to such large circles that they engulf the entire universe. This Realm is also known
asTajalliat (The Beatific Vision, or the Circle of the Beatific Vision). These countless circles are the
bases of all the root causes of the universe. This whole circle is known as the Ghaib-ul-ghaib
(Unseen of the Unseen). Alam-e-Lahoot has similarities to the Christian concept of Deus revelatus,
the Hindu notion of Saguna Brahman and the Kabbalist idea of Kether. The final boundary of the
human knowledge and understanding is called Hijab-e-Mehmood (The Extolled Veil), which is the
extreme height of the Arsh (Supreme Empyrean). Nehr-e-tasweed (The Channel of Black
Draught/Darkness) whose last limit is in the Realm of Divinity, is the basis of the Unseen & feeds
Rooh-e-Azam (The Great Soul).
Alam-i-Jabarut (Realm of Power) The stage when the universe is constituted into
features. Hijab-e-Kibria (The Grand Veil) is the last limit of this realm. Nehr-e-tajreed (Channel of
Abstraction), whose last limit is The Realm of Omnipotency, feeds the Human Soul with its
information.
Alam-i-Malakut (Angelic Realm) The stage when the characteristics of the species and their
individuals descend from the Realm of Omnipotency, separate consciousnesses comes into being. Its
last limit is called Hijab-e-Azmat (The Great Veil). Nehr-e-Tasheed(Channel of Evidence) whose last
limit is Angelic Realm, feeds the subtleties of the human heart.
Alam-i-Nasut (Realm of Humans) The stage when foundations of the tangible world of matter are
laid, (parallel to the Tree of Life'ssephiroth of Malkuth). It includes the material realm and all the
normally visible cosmos. Nehr-e-Tazheer (Channel of Manifestation) whose last limit is Alam-e-Nasut,
feeds The subtleties of ego.
The Human Realm is supervised by:
One Kitab-al-Mubeen, controlling:
300 million Loh-e-Mehfooz (Superclusters), each one controlling
80 thousand Hazeere (galaxies), each one containing
13 billion star systems, out of which
1 billion star systems have life on one of their planets.
Each star has 9, 12 or 13 planets around it.
On every planet with life on it, life exists in three different planes of existence, the Plane of Angels, the
Plane of Jinns and the Plane of Humans. On the other hand, it is surrounded by another realm known
as Alam-e-Araf or Barzakh (Astral plane), where humans stay after they die (when the soul disconnects
from the physical body). Humans can also visit the astral realm during sleep (while dreaming) or during
meditation.
Neoplatonist-Hermetic scheme
Ghayb-al-Ghaib
Aql-e-Kulli
Nafs-e-Kulliya
Seven Spheres
Temporal finitism
In cosmology, in contrast to ancient Greek philosophers such as Aristotle who believed that
the universe had an infinite past with no beginning, Medieval philosophers and theologians developed the
concept of the universe having a finite past with a beginning (temporal finitism). This view was inspired by
the creation myth shared by the three Abrahamic religions: Judaism, Christianity and Islam. The Christian
philosopher, John Philoponus, presented the first such argument against the ancient Greek notion of an
infinite past. His arguments were adopted by many, most notably; early Muslim philosopher, Al-
Kindi (Alkindus); the Jewish philosopher, Saadia Gaon (Saadia ben Joseph); and finally the Sufi
thinker Al-Ghazali. Philoponus proposed two logical arguments against an infinite past, the first being the
"argument from the impossibility of the existence of an actual infinite", which states:
"An actual infinite cannot exist."
"An infinite temporal regress of events is an actual infinite."
".•. An infinite temporal regress of events cannot exist."
His second argument, the "argument from the impossibility of completing an actual infinite
by successive addition", states:
"An actual infinite cannot be completed by successive addition."
"The temporal series of past events has been completed by successive addition."
".•. The temporal series of past events cannot be an actual infinite."
Both arguments were adopted by later Christian philosophers and
theologians, and the second argument in particular became more famous
after it was adopted by Immanuel Kant in his thesis of the first antimony
concerning time.