2010

SHADAB SHAIKH
Chemical Engineer

ms_shekh@hotmail.
com
+91-9329669919

LIST OF
MUJADDIDS AND
SUFIS
List of possible Mujaddids and claimants
First Century (after the prophetic period) (August 3, 718)

 Ibn Shihab al-Zuhri

 Abū Ḥanīfa (699–767) (Arabic: ‫)أبو حنيفة النعمان‬
 Amir al-Mu'minin Umar ibn Abd al-Aziz (682–720) (Arabic: ‫)عمر بن عبدالعزيز‬
 Ibn Sirin (8th century) (Arabic: ‫)ابن سيرين‬

Second Century (August 10, 815)

 Muhammad ibn Idris ash-Shafi`i (767–820) (Arabic: ‫)محمد بن إدريس الشافعي‬

 Hasan al-Basri (642 – 728 or 737) (Arabic: ‫)الحسن البصري‬
 Muhammad al-Shaybani
 Malik ibn Anas (715–796) (Arabic: ‫)مالك بن أنس‬
 Yahya ibn Ma'in

Third Century (August 17, 912)

 Ahmad ibn Hanbal (780–855) (Arabic: ‫)أحمد بن حنبل‬

 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
Abdal
Abdal (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: ‫ )الكوزمولوجية الصوفية‬is a general term for cosmological doctrines associated 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.