FAQ

It is one of the orders of Islam to try to know Allahu ta'ala and, for this purpose, to look for and obey a rehber who knows and teaches the way of tasawwuf. Allahu ta'ala declared, 'look for a wasila to attain to Him!' The disciples' receiving faid and marifa from the rehber has been done and known by every Muslim since the time of Rasulullah sall-Allahu ta'ala 'alaihi wa sallam. It is not something introduced later by leaders of tasawwuf. Every rehber has held on to the rehber who has guided him. This chain of attachment goes back up to Rasulullah sall-Allahu ta'ala 'alaihi wa sallam. The chain of connection of the superiors of the Akhrariyya reaches him through Hadrat Abu Bakr radi-Allahu ta'ala 'anh. And chains of other branches reach through Hadrat 'Ali radi-Allahu ta'ala 'anh. Can this be called a bidat? Although such terms as murshid and murid were introduced later, names or words are of no particular importance. Even if these words did not exist, their meanings and the hearts' attachment would exist. [The Wahhabite book, too, says that not words but meanings should be taken into account.] The common fundamental job of all branches of tasawwuf is to teach how to do the dhikr, which is a command of our religion. The silent performance of a dhikr is more valuable than the vocal. 'The dhikr that the hafaza angels cannot hear is seventy times as valuable as that which the hafaza hear,' was declared in a hadith ash-Sharif. The dhikr commended in the hadith ash-Sharif is that performed by the qalb (heart) and the other latifas. It is written in valuable books that Rasulullah performed dhikr by the qalb before he was notified of the prophethood. Saying that tasawwuf is a bidat and that it was made up by Jews is like saying that it is a bidat to read the hadith book of 'al-Bukhari' or the fiqh book 'Al-hidaya'.

Generally, you can make recitations which are from the Qur'an and the hadith, and they do not require permission [ijazah]. When a specific wazifah is given to you by a shaykh, then that is what is prescribed to you and only you can recite this. It is not necessary that all your recitations have to have ijazah, otherwise we would have had to have permission to even read the Qur'an shareef. It is important for certain wazifahs to require permission because some recitations have different effects on different people. This could be described as an example of the Doctor who prescribes medicine for certain illnesses. You dont wish to receive the wrong medication for your illness as the consequences could be harmful. Similar rules apply for wazaif.

Ghyarwin sharif is ja'iz, provided, there are all those activities taking place which are allowed, for example, recitation of the Qur'an, na'at, manqabat, speeches (in any language), relating to Islam, especially those who are affiliated to Ghawth al-A'zam Shaykh Abd al-Qadir al-Jilani Radi Allahu anhu, the purpose being to convey reward from it, the gathering and everything that is presented to all those who have passed, those who are present, and all those who will appear in future.These gatherings are so important for all those Muslims who believe in Ghawth al-A'zam Shaykh Abd al-Qadir al-Jilani Radi Allahu anhu. They make this acivity once a month, and remain sincere to the Noble Shaykh. Many people attend these gatherings, men women, children, elderly, and they all take part, in some form another. Some people, are invited to attend who maybe scholars, others who attend may already know about the occasion of Ghyarwin sharif, others may not know much but, the purpose of this should not give any negative perception of why the gathering takes place. Many people raise a lot of doubt regarding this mehfil, they appear, then they make accusations, question, or are confused about it, which leads them to think that such a mehfil is an innovation, misleading, a misrepresentation for some reason, with no specific evidence; this must be ignored.

Hazrat Shah Abdul Aziz (r) said “Getting help from others thinking that it is that person who is helping without Allah’s power is haram (forbidden), but thinking that Allah (swt) helps through others is permissible in Shariah”. For example, to cure ourselves we take medicines and go to doctors thinking that we will get well and healthy – but actually to cure is only Allah’s power. Therefore, help from doctors and medicines do not affect our Iman. Similarly, help from Saints for health or any problems do not affect our Iman.
Allah (swt) has mentioned in Quran-e-Kareem (Para 12 Ayat 17) when Hazrat Yusuf (A.S.) put his cloth (kameez) on eyes of his father Hazrat Yakoob (A.S) he gain back his eyesight. Allah (swt) is explaining to us that Hazrat Yakoob (A.S) gained back his eyesight but he made Hazrat Yusuf (A.S) clothes as a means (zariya).
Allah (swt) made Hazrat Suleiman (A.S) rule his kingdom through the means of his ring, when he lost his ring he lost his kingdom, when he got back the ring he became the king again.
Allah (swt) has given a staff (Assa) to Hazrat Musa (A.S) as a means.
Imam Ghazali (r) said “Whoever you ask for help while they are alive, you can ask after their death too. One saint said “We saw four people in their graves who were doing the same as they did in their lifetime.” One group says help from the living is stronger. But Imam Ghazali (r) said that the help of those who have passed away is much stronger. Awliya rule in this world and in the next. Good souls are given this power by Allah (SWT) to help people even after their death”.
Hazrat Imam Shafi (r) said “Whenever I need something I go to the grave of Hazrat Imam Abu Hanifa (r). There I read two rakat nawafil prayer, sit near his grave, pray to Allah (SWT) and quickly get my wish”. Imam Shafi (r) used to come from Palestine to Baghdad Shareef to visit Imam Abu Hanifa (r).
Mulla Ali Qari (r) said quoting Hazrat Saiyed Ghaus-ul Azam Shaikh Abdul Qadir Jillani (r) “Whoever asks me for help while in distress will be alleviated. Whoever calls me when in problems, their problems will end. Whoever makes me an intercessor to Allah (SWT), his wish will be fulfilled”. Allah (swt) said in Hadees-e-Qudssi “Yut Kur rabbu illay ubdi bin nawafili fa kun tu sumu hullazi yusamaoo bi hi wa kuntu bashra hullazi yakshir ubhi wa kuntu yudhul lati yak tishu biha” meaning “a person through his prayer (ibadat) is so close to me that I become his ear and the person hears with me, I become his eye and the person sees with me, I become his hand and the person holds with me”.
Sayyidina Hazrat Maula Ali Mushkil Kusha (r.a) said that I have heard from prophet Hazrat Mohammed (saw) “In every era in Sham their will be 40 abdal, if one of them dies then Allah (swt) will replace with another abdal through the means (wassila) of this abdal it will rain and through their means (wassila) enemies will be conquered and due to their means (wassila) the curse on Sham will be cast away.

Allah (swt) the Creator of all things has placed particular characteristics in the things that He has created. Poison kills, Medicine cures, Fire burns, Water cools, Food nourishes, a drink quenches thirst, etc. This is so with the usage of the Qur’an too. The words we recite or write from the Noble Qur’an give rise to the effect that is natured in them by Allah (swt). Treating oneself with Taweez containing verses of the Qur’an is similar to treating oneself with medication. By using medication, one merely places his trust in Allah (swt) and uses the medication as a means of cure. The effect in the means is with the Will of Allah so too is the usage of the Taweez. Allah (swt)’s kalaam to read, to see and to keep with you is a cure itself. To learn more about Taweez go to our Wazife section.

Our Spiritual healing is for everyone not particular muslim but all people from different religious background, cast or creed. Islamic teachings are for everyone not merely for muslims.

Prophet Hazrat Mohammed (saw) has said “I listen to those who come to my mazaar (roza) and read Darood Sharif”. Prophet Hazrat Mohammed (saw) said “when you are in such a dilemma and can see no way out then this is the time to take the guidance’s of those in the graves.”
In Quran-e-Kareem Allah (swt) said that Sayyidina Hazrat Yusuf (A.S) goes to his mothers grave and cried and complain her about his brothers.
At another point prophet Hazrat Mohammed (saw) has said “man zara kubri waja hatu bahu shafati” meaning “those who have visited my grave on them my blessing is wajib”
Prophet Hazrat Mohammed (saw) use to go regularly to the grave of his mother and martyrs of Ahud.
To read more about permission and paying respect at Mazaar (tomb) and Dargah (Shrine) go to our Literature section

Prostrating in front of someone beside Allah (swt) is prohibited (haram) shariat has strictly prohibited this kind of act because any prostration is only for Allah (swt) and it is necessary to have intention (niyat) to prostrate. To bend down to do some work or to bend down for the respect is not a prostration, prostration (sajda) is just for Allah (swt).
Regarding the matter of kissing the tomb (chumna) it is not related with prayer it is related with love, Allah (swt) is pure we can’t see and kiss (chumma) Allah (swt). To respect and love Allah (swt) virtues is our heartily duty and walis and Buzurganedeens are one of many glorious signs of Allah (swt) because of this we love and respect them that’s why we kiss there Dasta Mubarak (turban), beard (face Mubarak) or kiss there forehead (peshani mubarak), like how a father kisses his children, or a person whom they love most they kiss them, that’s why we don’t kiss the stone of mazaar (tomb) or Dargah (Shrine) but we kiss to the feet of the vali or buzurg who is over there we believe that grave and ghilaf are related to that wali or buzurg, how it is necessary for each haji to hit stones to three shaitaan in mina, that shaitan who appeared for a short time now there is a cement pillar this is a symbol of shaitan till the day of judgment. So a beloved pious saint of Allah (swt)’s grave or ghilaf are there symbol till the day of judgment that’s our believe.
Also prophet Hazrat Mohammed (saw) kissed Hajre Aswad(black stone on kabaa) so all haji kisses that black stone.
We believe that when we kiss mazaars (tomb) or Dargahs (shrine) we are not kissing Allah (swt) but put in your mind that those people are not separated from Allah (swt).