Monday, August 1, 2016

Sayings of Ghasul-Azam Dastageer

1. Anyone seeking the help of others beside ALLAH has failed to recognise the Greatness of ALLAH

2. The sign of a Wali is conspicuous by his total reliance on ALLAH, making him independent from the creation because, in every instance, he seeks the help of ALLAH alone.

3. A ‘SIDDIQ’ is one who has the true love for ALLAH.

4. Do not turn to the creation for assistance but ask for your needs only from ALLAH. Where circumstances make it necessary to approach one of the creations for some aid, then the first step is to fill one’s heart with the love of ALLAH, and ALLAH in turn would guide the individual towards his goal which may be achieved through the instrument of any creation

through the Will of ALLAH. Thus the assistance is directly from ALLAH through the agency of HIS choice.

5. The sign of a Believer is that he makes genuine efforts to earn a halaal livelihood instead of remaining idle and relying upon Fate. In this manner his efforts would reap sustenance as well as rewards and even if there is not much success in attracting sustenance, he would still earn the full rewards.

6. Divorce the world from the heart and place it upon your hands i.e. acquire the riches of the world but let that not overpower or affect the heart: wealth can come and go but its acquisition, accumulation and safeguard should not become the supreme purpose or essence of our lives.

7. Do not harbour the hopes of becoming wealthy.

8. Deena knowledge without practice is of no avail.

9. Do not become the slave of your desires.

10. Do not complain about ALLAH to his creations

11. Avoid arrogance and pride.

12. Never side with your baser and lower desires.

13. Hold fast onto patience.

14. Do not boast about your acts of worship.

15. The Ulama, saintly and pious people are firm like mountains, unaffected by difficulties and hardships. Such righteous people remain steadfast and never waver from their staunch and unyielding stand of Towheed.

16. Only such advise is fruitful which emanates from a tongue of practice.

17. You eat your fill whilst your neighbour remains hungry, and yet you claim to be a Muslim.

18. Obedience to ALLAH is with the heart and not just the body.

19. In developing love or hatred for any person, make no haste, investigate in accordance with and in the light upon the criteria of the QURAAN and AHADITH lest you think ill of any person wrongfully and that is a sin.

20. ALLAH alone has complete control of all affairs and none has the ability of meddling in any matter which ALLAH has ordained or of changing what HE has decreed. Whoever believes that he personally or any saint, has the power of altering TAQDEER, is astray.

21. Its is only ALLAH who elevates and honours with respectability, and it is ALLAH alone who demotes and degrades a person from his rank. He it is who appoints someone to a notable position whilst dismissing and removing another. He grants to some LIFE and DEATH to others, He makes some rich and other poor; He gives to some what He withholds

from others. It is ALLAH alone who alters the conditions of His creations.

22. Always perform your salaah as if its the last salaah one would ever be able to make on earth.

23. In speech and action always try and follow the example set by RASULULLAH (SalAllahu Alayhi Wassalam)

24. The path of salvation lies only in the obedience and following of RASULULLAH (SalAllahu Alayhi Wassalam)

25. Whilst you are chasing after the world to accept what it offers, the world is pursuing the pious.

26. Adopt the company of the pious.

27. Do not discriminate between the rich and the poor.

28. Do not employ DEEN and RELIGION as the means of earning your livelihood.

29. It is not appropriate or befitting for any person to assume the role of a Deeni Lecturer unless the heart has been cleansed of all evil tendencies.

30. The key for success is FEAR OF ALLAH

31. Stay far from evil company.

32. Do not waste and expand your lives in seeking knowledge without due regard to its AMAL (practice)

33. Waging war against one’s own lowly passions and desire is more difficult than jihad (war) against the physical enemies of Islam.

34. It is your duty to make efforts and strive in the Path of ALLAH, and to support you in this task is the responsibility of ALLAH. Dive confidently into the ocean of struggle, spread your feet and manoeuvre your arms and the waves will carry you to the shore.

35. It is essential to follow the Shariah because without that, it is not possible to gain spiritual elevation and progress.

36. If u sit in the company of the ignorant then their ignorance will envelop you.

37. Serve others and you will be served.

38. Why do you mention things which you do not carry out?

39. It is a pity that you qualify as a Hafiz but fail to practise upon it.

40. Protect the limits and boundaries of shariah.

41. The real tasawwuf lies in the following of the shariah.

42. The Aa’lim who practises upon Deen is the deputy of ALLAH.

43. When you have mercy upon the creation, ALLAH will shower HIS mercy upon you.

44. There is no gift worth regarding as equal to that of FAQR (poverty) SABR (patience) and SALAMATI (peace) so in your poverty remain rich in ALLAH.

45. So hard (and unsympathetic) your hearts have grown that love, mercy and compassion exists no more between you. The orders of shariah were an amanat (trust) with you but you have neglected everything.

46. Save your head from prostrating before any other being besides ALLAH.

47. A lazy person is always deprived.

48. Remain ashamed of ALLAH and fall not into negligence

49. Whosoever does any action to please some other being besides ALLAH, has in reality, done no good action at all.

50. When the foundation of a building is insecure, a strong or heavy structure upon it would soon crumble, but a faulty building upon a strong foundation would withstand and repairs as the structural weaknesses could easily be corrected. Similarly, the foundation of one’s action’s is TOWHEED(UNITY OF ALLAH) and SINCERITY. Without these two traits, one’s deeds remain impotent.

51. The hypocrite and show-off endeavours to attract material wealth by using deen as his medium.Though lacking in piety and righteousness, he presents himself as one of the pious, speaking the language of the pious but his unworthy deeds betray his pretence.

52. The divine wisdom(for causing or preventing any event)is known to ALLAH alone.

53. Those who prefer sleep over remaining awake, have given the priority to a baser option.

54. Haraam food obliterates the NOOR(glow)of IMAAN and note well that when the light of IMAAN is extinguished then all the other IBAADAT(acts of worship)like salaah, roza, iklaas, giving priority to others, etc, would come to naught!

55. Sayyiduna MUHAMMAD al Mustafa has warned that the causing of inconvenience to a pious believer is a sin that is FIFTEEN TIMES worse than destroying the Kaaba.

O! Those who cause injury to the pious: take pity upon yourself and study the above HADITH. The pious people are those who bring faith in ALLAH, are righteous, recognise ALLAH and have trust in HIM. Pity is for you, who hurt the feelings of the virtuous ,for shortly you would be dying and dragged out of your home, departing forever from wealth for which you had been sacrificing your life but neither would that wealth now benefit you in any way nor would it alleviate your difficulties.

56. The improvement, correction and reformation of the heart occurs with TAQWA(fear of ALLAH).

57. If you bear hardship with patience, then victory is imminent.

58. Vanquish your desire with the dagger of TOWHEED, securing it with the armour of TOWFEEQ(inclination towards good actions),and arm it with the Javelin and Spear of SACRIFICE, the Shield of PIETY and the Sword of YAQEEN(firm faith and conviction).Now, use the sword and javelin unceasingly until such time that your NAFS and lower desires are completely subdued and you have overpowered it like a rider mounted upon his charge with the reins firmly in his grip.

59. Vanquish your desire with the dagger of TOWHEED, securing it with the armour of TOWFEEQ(inclination towards good actions),and arm it with the Javelin and Spear of SACRIFICE, the Shield of PIETY and the Sword of YAQEEN(firm faith and conviction).Now, use the sword and javelin unceasingly until such time that your NAFS and lower desires are completely subdued and you have overpowered it like a rider mounted upon his charge with the reins firmly in his grip.

60. The more older a momin(believer)gets, the stronger his imaan becomes.

61. How can that person be a teacher to others, when he is not able to teach(control)his nafs.

62. The first thing, which a man of intelligence should see the condition and composition of his own self and then all the creations and inventions.

63. A momin leaves his family and children in the care of ALLAH and the munafiq(hypocrite)leaves his family and children in the care of his wealth.

64. O Aalim do not cause your knowledge to become impure by sitting amongst with people of the world.

65. The state of your affair is either that you are not in the nearness of ALLAH or you are close to HIM.

66. O people do not claim what you do not possess..

67. Worldly people run behind the Duniya(world)while the Duniya(world)runs behind those who seek ALLAH.

68. O my people! Respect the book of ALLAH and take it as a guide to your behavior. It is the link between you and ALLAH.

69. If you ever have the good fortune to come across a truly honest person, you must stick close to him always, wherever he may lead you.

70. Whenever someone is content to accept the divine decree, that person can enjoy rest and relaxation. Whenever someone is not content with it, his experience of misery and trouble can only be prolonged, and he will still obtain nothing from his world except that which has been allotted to him.

71. Obedient service to ALLAH is performed by the heart(qalb),not the outer mould(qalab)

72. In the simplest terms, thankfulness(shukr)means that you do not disobey ALLAH by misusing HIS gracious favours.

Sunday, April 5, 2015

Allama Sadduddin Taftazani

Saaduddin Taftazani

Sa'ad al-Din Masud ibn Umar ibn Abd Allah al-Taftazani (Persian: سعدالدین مسعودبن عمربن عبداللّه هروی خراسانی تفتازانی‎) also known as Al-Taftazani and Taftazani (1322-1390) was a Muslim Persian polymath.He also wrote a commentary on the Qur'an in Persian called "Kashf-al-Asrar"

Early life and education

Al-Taftazani was born in 1322 in Taftazan, Khorasan in Iran, then in the Sarbedaran state.[9] He completed his education in various educational institutions in the cities of Herat, Ghijduvan, Feryumed, Gulistan, Khwarizm, Samarkand and Sarakhs. He mainly resided in Sarakhs. He was active during the reign of Timur, who noticed him as a promising scientist and supported his scholarship, and was part of his court. Ibn Hajar al-Asqalani famously remarked about him that "science ended with him in the East" and "no one could ever replace him".He died in Samarkand in 1390 and was buried in Sarakhs. He sincerely practiced Islam, and practiced and preached in the Hanafi and Maturidi schools. He was of the Hanafi school in matters of Fiqh (Islamic jurisprudence) and a Maturidi with regard to issues of Aqidah (Islamic creed.


During his lifetime, he wrote treaties on grammar, rhetoric, theology, logic, law and Quran exegesis.[4] His works were used as textbooks for centuries in Ottoman madrasahs.[9] and are used in Shia madrasahs to this day.[12] He completed "Sharh-i az-Zanjani" which was his first and one of his most famous works at the age of 16.[13] He also wrote a commentary of the Qur'an in Persian and translated a volume of Sa'adi's poetry from Persian into Turkish.[citation needed] But it was in Arabic that he composed the bulk of his writing.


Al-Taftazani made contributions to theology, Islamic jurisprudence, linguistics, rhetoric, logic and literature.His treatises, even the commentaries, are "standard books" for students of Islamic theology and his papers have been called a "compendium of the various views regarding the great doctrines of Islam".


Ibn Khaldun, who is considered by some to be the father of the social sciences for anticipating many elements of these disciplines centuries before they were founded in the West, said of him:

I found in Egypt numerous works on the intellectual sciences composed by the well-known person Sa'd al-Din al-Taftazani, a native of Herat, one of the villages of Khurasan. Some of them are on kalam (speculative theology) and the foundations of fiqh and rhetoric, which show that he had a profound knowledge of these sciences. Their contents demonstrate that he was well versed in the philosophical sciences and far advanced in the rest of the sciences which deal with Reason.

Writings by Al-Taftazani


Sharh az Zanjani (aka. Serh ul Izzi fi't-Tasrîf, aka. Sa'diyye). (738 A.H.). His first work.
Al-Irsad (aka. Irsad ul Hadi). (778 A.H.).
al-Ni'am al-Sawabigh fi Sharh al-Nawabigh.
Al-Mutawwal (747 A.H.).
Al-Muhtasar (aka. Muhtasar ul Ma'ani). (756 A.H.).
Sharh'u Miftah il Ulum (aka. Mirtah il Ulum). (787 A.H.).


Sherh ur Risalet ash Shamsiyye (aka. Sharh ush Shamsiyya). (752 A.H.).
Maqasıd ut Talibin fi Ilmi Usul id-Din (aka. Al-Maqasid). (784 A.H.).
Tezhib ul Mantiq Wa al Kalam.(739 A.H.).
Sharh ul Aqaid in Nasafiyye (767 A.H.; commentary on Abu Hafs Omar al-Nasafi's creed).

Legal Sciences

at-Talwih fi Kashfi Haqaiq at Tanqih (758 A.H.).

Hashiye tu Muhtasar il Munteha. (770 A.H.).

Miftah ul Fiqh (aka. Al-Miftah). (782 A.H.).

Ihtisaru Sharhi Talhis il jami il Kabir. (785 A.H.).

Al-Fatawa al Hanaffiya. (759 A.H.). A detailed compilation of gis juristical decisions during his juristicaal career.

Sharh ul Faraid is Sirajiyya.


Hashiyye Al ak-Kashshaf. (789 A.H.). This is an unfinished work of his.

Kashf ul Esrar ve Uddet ul Ebraar.

Al Arbain.

Sharh ul Hadis ul Erbain en Neveviyye.

Hashiyat al kashaf ( extremely rare work by Taftazani ) never finished by the scholar or unknown compiled during his life time.There are 3 manuscripts that have shed light on the subject and are known to the public in museums and private collections.One is dated 1147AH(private Saudi collection and is the oldest dated copy of his work some 357 years after his death),One dated 1209 AH,One dated 1237AH.

Allamah Sa’duddin Taftazani

            Amongst the miracles of the Qur’an is its style and language. Nothing can compete with the Qur’an in any way shape or form. Many have tried to copy it and many still do, but they can never compete with its beauty which shines from every aspect that one can look from. One of the main aspects with which it has been studied is from the aspect of balaghah (rhetoric), the science which deals with word-play, metaphor, simile, embellishment, and so-on. In Arabic, if nahw (Grammar) is the body, then balaghah (rhetoric) is its soul.

Balaghah (rhetoric), like nahw (grammar), was not in a codified form during the time of the Prophet (peach and blessing be upon him) because the ‘Arabs understood it naturally as it was their language. But once Islam began to spread far and wide into countries which weren’t familiar to the Arabic language, the concern for the preservation of the language grew. Once this concern was felt, scholars began writing down the principles and rules of different subjects not only related to the Arabic language, but in all the fields related to the Qur’an. Giants in the field of grammar wrote their treatises, masters in the art of rhetoric wrote their own masterpieces, and similar happened in the sciences of Hadith, fiqh, tafseer, and every science that can somehow be related to the Qur’an. Allamah Taftazani was amongst these very giants who contributed to the codification and formulation of the principles and rules of rhetoric which we find imbedded in the very books we study today.

His full name was Sa’duddin Mas’ud ibn U’mar ibn A’bdillah at-Taftazani. He was born in 722[1] Hijri (correlating to 1331 AD) in the city of Taftazan in Khurasan. He lived in the era which most historians name the “Golden Era” of Islam due to the great many accomplishments made at the hands of the Muslims in arts, medicine, and science. He was Shafi’i in practice and Maturidi in theology. He studied under luminaries like ‘Adud ud-din al-Iyjy, Qutb ud-din Muhammad ar-Razi, and Naseem ud-din abu A’bdillah an-Naysapuri.

Allamah Taftazani was a very hardworking student. Ibn ‘Imad mentions in his Shadharat adh-Dhahab that he excelled over all his peers in knowledge and foresight. He was 16 years of age when he first wrote his book Sharh az-Zanjani (a book on Arabic morphology). In the biographical introduction to Sharh al-Maqasid (a book on Islamic theology also written by him), the commentators mention that, “Taftazani moved to Jurjan as a great scholar due to his commentary on the book of morphology [written] by Zanjani” (Sharh al-Maqasid 79). Eventually, his popularity grew and students began flocking to him.

Allamah Taftazani was a master of many sciences. He, despite being Shafi’i in practice, was an expert in the Hanafi School as well. Amongst his well know books in fiqh are al-Fatawa al-Hanafiyyah, Sharh ala Faraid as-Sajawandi (Sharh of Siraji: book on inheritance), and Mukhtasar Sharh Talkhees al-Jami’ al-Kabir of Imam Muhammad ash-Shaybani. Amongst his books in usul is the famous Hanafi reference at-Talweeh fi Kashfi Haqaiq at-Tanqeeh (famously known as at-Tawdeeh wa at-Talweeh). This book further goes to show his expertise in the Hanafi school of thought. He was also a scholar of mantiq (logic) and kalam (theology); his works in mantiq include Tahdheeb al-Mantiq wa al-Kalam and Sharh Risalah ash-Shamsiyyah. His works in kalam include Sharh al-Maqasid, and of course his magnum opus Sharh ‘Aqaid an-Nasafiyyah.

One of Allamah Taftazani’s greatest contributions was to the field of balaghah. He has written three main books in this regard al-Mutawwal, Sharh al Kitab al-Miftah, and his most famous and monumental work in balaghah Mukhtasar al-Ma’ani (also known as Sharh Talkhees al-Miftah). The latter has been taught in madaris as the highest level book in the science of balaghah. Mukhtasar al-Ma’ani is a commentary of Talkhees al-Miftah by al-Qizwini which is a summary of Miftah al-Ulum by as-Sakkaki. Students and teachers alike have been reported to say that this is amongst the toughest books taught in the Dars e Nizami curriculum. This goes to show the ‘Allamah’s depth in knowledge.

As stated above, Allamah Taftazani was amongst those scholars who had deep understanding and intellect. Allamah Shawkani is quoted to have said in his Raji’ al-Badr at-Tali’ that, “at-Taftazani gained [knowledge] from the giants of knowledge of his time. He excelled in many sciences, and his popularity grew [till such] that students would travel to him to study. He began his writing career at the young age of sixteen, and [soon] became matchless in his knowledge during the eight century Hijri. His works became popular during his lifetime and were spread out throughout the countries, and people would compete to obtain these [very works]” (Sharh al-Maqasid 129).

Allamah Taftazani passed away in 791H (correlating to 1389AD) in Samarqand. Ibn ‘Imad mentions that there was a debate held at the command of the then king Taymurlank. The debate took place between at-Taftazani and ash-Sharif al-Jurjani. At the end of the debate, the judge, Nu’manuddin al-Khawarzimi al-Mu’tazili, found them both to be equivalent in their knowledge. So Taymurlank took the final decision in to his own hands and placed ash-Sharif over at-Taftazani due to ash-Sharif’s lineage being higher than at-Taftazani’s. Allamah Taftazani became depressed due to this, and he became severely grieved by it. The great Allamah passed away soon after this incident.


Al-A’lam (vol. 7). Khayruddin az-Zerekly. Beirut: Lebanon. Dar al-‘Ilm lil Malayin 2005.
Shadharat adh-Dhahab (vol. 8). Shihabuddin Abu al-Falah ibn ‘Emad. Damascus: Syria. Dar ibn Kathir 1996.

Sharh Aqaid an-Nasafiyyah. Sa’duddin Mas’ud At-Taftazani. Beirut: Lebanon. Dar al-Beirut 2007.

Sharh al-Maqasid (vol. 1). Sa’duddin Mas’ud At-Taftazani. Beirut: Lebanon. ‘Alam al-Kutub 1998.

[1] There is a difference of opinion as to whether he was born in the 712 or 722. There are many scholars of history on both sides. The commentators of Allamah Tafatazani’s Sharh al-Maqasid, after studying all the data and dates, incline to 722 Hijri.

[2] Only Allah knows as to the true nature of his death, but most historians attribute this to his death.

Tuesday, November 11, 2014

Symbol of Love-Ghareeb Nawaz

Khwaja Moin-uddin Hasan Chisti (R.A) occupies a prominent place among the spiritual Healers of the world. In his temperament as in the circumstance of his life Khwaja Sahib was destined for an extra ordinary career. Into a tottering civilization, fraught with material acquisition, which guaranteed no safety to human life and which conferred no spiritual freedom on human beings he burst forth all the masterful force of his personality, There is a complete blending of greatness and grace, mediation and action precept, practice, indifference of the mystic and idealism of a Saint. He stands for all that is true, Beautiful and Noble.. 

He is a Symbol of Love, Harmony and Truth.

The sources of this power may be traced to his own exceptional endowments. Throughout his life, he exhibited the noble traits of character so peculiar to the house of Prophet Mohammed (S.A.W) to which he belonged.


Ghraib Nawaz (R.A) was born in Sanjar ,a village of khursan province in 537 Hijri Sanjar is located in North of Qandhar at the distance to be covered in 24 hours. The mubarak place Is still remained.

Father of Gharib Nawaz (R.A) Syed GAYASUDDIN HASSAN (R.A) was the Grandson of HAZRAT MUSA KARIM (R.A). Mother of GHARIB NAWAZ (R.A), BIBI UMMUL WARA, known as Bibi MAH-E-NOOR was the great grand daughter of HAZRAT IMAM HASAN (R.A).Thus GHARIB NAWAZ (R.A) is Hussani Syed with his paternal blood and Hassni Syed by maternal side.

Gharib Nawaz (R.A) ‘s mother, Hazrat BIBI UMMUL WARA is quoted as saying "As soon as "I conceived this beloved son, Moinuddin, the house seemed to be full of blessing and prosperity. Our enemies turned into friends and I started having pious and auspicious dreams and when he was born, my house was shining with a divine light.

Pedigree ( PATERNAL)
Hazrat Khwaja Gharib Nawaz (R.A)
S/O Hazrat Gyasudin (R.A)
S/O Hazrat Najmuddin Tahir (R.A)
S/O Hazrat Syed Ibraheem (R.A)
S/O Hazrat Syed Idrees (R.A)
S/O Hazrat Imam Musa Kazim (R.A)
S/O Hazrat Jafar Sadiq (R.A)
S/O Hazrat Mohammed Baqar (R.A)
S/O Hazrat Zainul Aabedeen (R.A)
S/O Hazrat Syedna Imam Husain (R.A)

S/O Hazrat Amerul Momineen Hazart Ali Karam allahu Wajhu (R.A)

Pedigree (Maternal)
Hazrat Khwaja Gharib Nawaz (R.A) S/O
Bibi Ummul Wara
D/O Hazrat Syed Daud (R.A)
S/O Hazrat Abdullah Hambli (R.A)
S/O Hazrat Zahid (R.A)
S/O Hazrat Mohammed Mauris (R.A)
S/O Hazrat Dawood (R.A)
S/O Hazrat Musa (R.A)
S/O Hazrat Syed Abdullah Makhfi (R.A)
S/O Hazrat Hasan Masna (R.A)
S/O Hazrat Syedna Imam Hassan (Radhi Allahu taala anhu)
S/O Hazrat Amerul Momeineen hazrat ali karam allahu wajhu


Khwaja Shaib (R.A) received his early education at home. His father was a great learned man khwaja sahib (R.A) learned the holy kuran at the early age of nine later was sent to maktabas of sanjar, where he learnt Tafseer and fiqah and hadiths and in a short span of time. He gained deep knowledge of this entire subject.

New Turns in Life
As a will of Allah when Khwaja Gharib nawaz(R.A) was at a small age of 14. his father left for heavenly abode and he became an orphan. He inherited a garden and a mill from his father. After few months of his father death his mother also left this transitory world.
Since his early age, Khwaja Sahib (R.A) was fond of the company of dervesh and fakirs and had a great respect for them.
One day, as to routine when he was watering the plants , a Majzoob arrived there. The Majzoob was SHEIKH IBRAHIM QUNDOZI (R.A). When Khwaja Sahib saw the old man, He left his work and stepped forward and welcomed him. He kissed the hand of the old man, took him to tree and requested him to sit under its shadow. At that time Khwaja Sahib (R.A) had nothing to offer him. It was the grape season and the bunch of grapes were there on the trees. He plucked a bunch of sweat and juicy grapes, offered him and then sat in front of him respectfully. The God- Loving Majzoob liked his gesture and enjoyed few pieces of grapes with pleasure. The enlightened Majzoob immediately recognized that the promising child is in search of truth. So he took out a piece of oil cake, crushed it under his teeth and put into the mouth of Khwaja Sahib(S.A). As he had a great respect and love for dervesh and fakirs , he swallowed it . And Lo ! all of a sudden, the entire world lost its importance and there was no barrier between him and God. With swallowing of piece of oil cake, he was in spiritual world. When regained his consciousness , he found himself alone. SHEIKH IBRAHIM QUNDOZI (R.A) had taken his way.

Though SHEIKH IBRAHIM QUNDOZI (R.A) left Khwaja Sahib alone, but it was unforgettable to him what he witnessed in the spiritual world. He had a great desire to witness the same repeatedly. He tried his level best to have patience and restraint over himself but was unsuccessful . He could not control himself. He was now under great influence of love and passion and when his love for truth crossed its limits, the entire world became immaterial to him. Thus he sold his belongings, distributed the cash and his possessions among the poor and needy and set off in search of truth with a meager maintenance.

After having glimpse of divine light through SHEIKH IBRAHIM QUNDOZI (R.A), Hazrat Khwaja (RA) was very restless and his thirst for acquisition of knowledge further fanned the fire of love and passion so he left the land of Samarkand and separating the name of Allah set off towards west in search of his MURSHID-E-KAMIL At last he reached a town named Haroon which was away from Neshapur.
Blessing of Allah

Hazart Khwaja Gharib Nawaz (R.A) reached Makkah muazzama and one day while offering prayers in Kaaba, he heards voice saying " O moin-uddin I am greatly pleased with you and grant you pardon "Ask for any thing thou may’s like, so that we may grant that to the. He submitted respectfully This " O Great God Give salvation to the followers and disciples of Moin-uddin come the reply " O Moin-uddin, you are accepted one I will give salvation to the followers and disciples and also to thoue who may enter the fold till the day of Resurrection". After performing pilgrimage to Kabba and performing the Haj, He reached Medina, he was engaged in prayers in QUBA Mosque. During this time he received the mandate from the court of holy prophet Mohammed (S.A.W) to the effect that ;-
"O-Moinuddin! you are a helper of my religion, I entrust to you the country of HINDUSTAN (INDIA ),There prevails darkness proceed to India and spread the Gospel of truth."

Receiving, This mandate, he was immensely pleased but wondered, as to where Ajmer was situated. In the meanwhile, He was blessed by seeing the Holy Prophet Mohammed (S.A.W) in dream and our NABI (S.A.W) showed him the city, the fort and the situation of Ajmer
Meeting with Peer-O-Murshid

Al though Haroon was a small town but Allah was kind enough to its people and showering his blessings on them in those days. Hazrat KHWAJA SHAIKH USMAN HAROONI (R.A) was there and its presence was filling the town with prosperity and blessing of ALLAH. Hazrat Shaeikh Usman Harooni (R.A) was among Mashaik –E-Kubra and people from far and near were gaining their desires fulfilled from him. At last his love and passion for truth made him reached to his goal i.e. he entered Haroon town, he was overjoyed as he found the sources of eternity our Khawaja Gharib Nawaz (R.A) became disciple of Hazrat KHWAJA SHAIKH USMAN HAROONI (R.A) and the Pir-E-Kamil accepted him as the Murshid . Khwaja Gharib ‘Nawaj (R.A) narrated the entire episode as follows:- I presented myself in an assembly where august personalities were gathered and were sitting with great respect. Huzoor instructed : "Offer two Rakaat-Namaz." I followed Then he asked me: "Sit down facing Qibla." I sat down with great respect facing Qibla. He then asked me :"Recite Surah Baqar". I obeyed him. He then ordered: "Recite Subhan Allah sixty times." I did it . Then Huzoor hold my hand with his hand ,looked at the sky and said:
"I have taken you to God".

At the end Hazrat KHWAJA SHAIKH USMAN HAROONI (R.A) put a special Turkish cap, called Kulah-e-chahar- turki on my head and awarded me a Chugha-e-Mubarak (gown) to put on and then asked me to sit and I sat down. Now he instructed me to recite Surah-e-Ikhlas a thousand times. When I finished, he said,"Our Mashaik complete a mushahida of a day and night, so go and complete the mushahida for the same period. In obedience, I spent one day and one night in prayers and worshiping Allah. Next day I presented myself before him. He asked me to sit and I sat down. He said, " Look into the sky ". I did. He then enquired. " As to where do you see ?". I answered, "To Arsh-e-Mualla."

He instructed me to look into the earth. I followed. He then asked the same question : "As to where do you see? ".
I said, "Upto Tehtussara." He said, "Recite Surah Ikhlas a thousand times. " When I completed , Hazart asked to look into the sky. I looked and said, "I clearly see till Hijab-e-Azmat." He then asked me to close my eyes. I obeyed. Later he put two fingers before me and asked, What do you see?" I replied, eighteen thousand universes are before my eyes." As soon as I completed the sentence, he said," Now , the job is over".

Later on, he pointed towards a brick, laying in a corner and asked me to remove it. There were some dinars under it. He instructed me to distribute them among the poors, and that I did . At the end he said :"Be with us for a few days."And it was a pleasure for me to be with him.
Hazart Gharib Nawaz (R.A) lived in the service of his pir-o-murshid for a long time and in this period he wrote a book named " ANIS-UL-ARWA" in which he fulfilled the behest of his spiritual guide and teacher and Hazart Khwaja usman harooni (r.a) made him his Sajada nashine or descendent and To him the holy relics of holy prophet Mohammed, (S.A.W) which were handed one to another in the chishti order.
After getting the fruits of his services from his pir-o-murshid. Khwaja Gharib Nawaz (R.A) left on travel in search of truth and peace and would spent most of his time in prayer and devotions of Allah.

Arrival in India

The great Wallie of Allah Hazrat Gharib Nawaz (R.A) marched toward India, Along with his disciples (Mureds) armed with love of Allah and blessing of Nabi- Huzoor (S.A.W). He first reached Hearat from their he reached Sabzwar the ruler of sabzwar Shaik Mohammed Yadgar was very tyrant and of bad character, but when he came in contacted of this Wallie he was greatly ashamed of his past misdeed and pleaded with Gharib Nawaz (R.A) to show him the right way. Gharib Nawaz (R.A) was kind enough and show him the way which headed toward Allah later on this king left all the worldly pleasure and became the disciple of Hazart Khwaja Gharib Nawaz (R.A). From Sabzwar, Gharib Nawaz (R.A) Reached Ghazni, and their GHARIB NAWAZ (R.A) meet with Sultan-ul-Mashaikh Syed Abdul Wahid (R.A). From their Hazrat Qutub-ul- Aqtab (R.A), Khwaja Qutubuddin Bakhtyar Kaki (R.A) Shaikhul-Mashaikh Hazart Mohammed Yadgar (R.A) and Syedus-Sadaat Harzart Khwaha Fakhruddin Gurdezi (my ancestors) accompanied Khwaja Gharib Nawaz (R.A) in his journey.

The caravan of saints of Allah was now on the border of India. Sky high mountains were in the way but the perfect determination of Khwaja Shaib (R.A) could not be deferred. With the name of Almighty, he stepped into mountains and after passing through the hills, valleys and other hindrances he arrived at the border area of Punjab. At that time, when Khwaja Sahib entered India, King Shahabuddin Ghauri was defeated by Prithviraj and his army retreated to Ghazni. people asked Khwaja Sahib (R.A) and his companions not to proceed further as the king of Muslims had been defeated. But all the Saints of the group said : "You were dependent on swords but we have faith in Almighty." Thus the caravan reached at the bank of Ravi river after passing through Fort Shadman and Multan.

Across the Ravi was located Lahore the capital of Punjab and the high rise spires of temples were telling the tales of splendor of the city. They crossed river and stayed at the mazar of Hazart Ali Bin Usman Hijweri, known as Data Ganj Bakhsh (R.A) just out side city wall. Hazart Data Ganj Bakhsh (R.A) was one of the greatest saints of his time. So Khwaja Sahib (R.A) sat in Etekaaf and spiritually benefited himself and left. Leaving this place he recited the following verse :

"Ganj Bakhsh Faize-Alam Mazhar-e-Noor-e-Kuda Naquisan Ra Pir-e-Kamil, Kamilan Ra Rahnuma"

The extemporary composed verse" is a reflection of his real sentiments and so it became so popular that even nowadays, people recite it whole heartedly as a duty.
After leaving Lahore, Khwaja Gharib Nawaz (R.A) reached Samna (Patiala) and stayed there. Though apparently, people there were sympathetic but in reality they were enemy to him and wanted to harm him. and the mother of Prithviraj, King of Delhi and Ajmer was an astrologer and after having knowledge through her astrology, she informed her son about signs of a person who will be the cause of his destruction. In view of this prediction, the king asked the artists to sketch the person who resembled Khwaja Gharib Nawaz (R.A) and sent these sketches to all the border areas. He also ordered his men to kill the person resembling with sketch as and where found.
Thus when Khwaja Gharib Nawaz (R.A) reached Samna, King’s men seeing the resemblance, tried to stop him. But Khwaja Sahib (R.A) comprehended their inner feelings through Divine inspiration. So he along with his companions slipped from the hands of their enemies safely.

Arrival In Ajmer

On reaching Ajmer, Khwaja Sahib rested under the shadow of a tree. Immediately some camel drivers came there and asked him brutally to sit at any other place because that place was reserved for king’s camels. Khwaja Sahib said that they could make the camels sit at some other place. But camel drivers were adament and became violent then he said very politely.

" Lo, we leave the place and your camel may remain sit here."

Saying this, he with his followers made his stay at a hill on the bank of Anna sager (lake in Ajmer). Next day, in spite of their best efforts the camel drivers could not be able to make their camels to stand. It seemed that earth had gripped them. They were very much surprised. At last they went to the court of king Prithviraj. When the king was narrated the entire incident, he was shocked. He was very proud of his bravery, but it could do nothing for him following the first miracle of Khwaja Sahib (R.A).So he ordered the camel- drivers to beg for a pardon from the Fakir. Accordingly they went to Khwaja Sahib and apologized with great respect and humbleness. He kindly said," Go back and by the grace of God your camels will stand on their feet."

On their return, when they saw that camels were standing, they were over-joyed. Khwaja Gharib Nawaz (R.A) and their companions used to take bath and performed ablution daily on the bank of Anna Sagar. One day, some of the followers were stopped by the King men for taking bath on the bank of the Anna Sagar and threatened them violently, The followers returned to Khwaja Sahib and informed him about the happening. He asked one of his followers to go and fill the water in a Kuza (eartern pot). When the follower dip the Kuza in the water it sucked the entire water of anna sagar .he brought back the kuza to Khaja Shahib (R.A) .when the king men came to know about this they were taken aback .the entire city was shocked and it was known to every body thet the muslim saint made the pond dry because the king men threatened the muslims at anna sagar at last a delegation of civilians came to him and requested him for pardon Khaja Shahib (R.A) was kind enough and he poured the water back in the pond and the pond was again filled up.

Seeing the miracle large number of people changed their faith to Islam and Islam gained spreading in Ajmer.

Speedy Preaching
Khwaja Sahib (R.A) accelerated the peace of his work of preaching of Islam . Allah had gifted him a very impressive personality and effective way of teaching and a heart full of sympathy, love for mankind and good manner that is why once a person came in touch with him developed great liking for him, people started coming in groups and accepting Islam, Hence thousand of people were enlighten with Islam two main person who accepted Islam diving this time were Shad doe and Ajay pal Jogi.

Shadi Deo was on learned men of that time and tried to face Khwaja Gharib Nawaz (R.A) but mere glimpse of this Wallie changed the heart and life of shadi deo and he fell on his feet and accepted Islam .he was name as Saad by Huzoor Gharib Nawaz (R.A). Ajay pal Jogi was a great Magician of that time he also tried his level best to harm Khwaja Gharib Nawaz (R.A) but all his efforts went in vein and in the end he accepted his defeat and asked Khwaja Gharib Nawaz (R.A) to take him into his shelter. Khawaja Gharib Nawaz (R.A) accepted him and gave him the Name Abullah.

Thus we see that Khwaja Gharib Nawaz (R.A) had no armies and did not come to conquer any Indian territory but he conquered the heart of Indian. A grand spiritual victory that must stand high such a marvelous miracle it was the "WILL OF ALLAH" and "BLESSING" of NABI HUZOOR (S.A.W) to achieve such a unique victory a new approach Was necessary and was given by Khwaja Gharib Nawaz (R.A). He did not come India with the object of political explotion or rule but his object was to deliver the simple message of peace, love and harmony and he totally succeeded in injecting it in the heart of Indians and his success was because of his own inherent spritual strength and the charactiestic qualities of Islam in spite of all bitter and might opposition.

Prediction Of Victory

King Shahabuddin Ghauri who was in Khurasan, dreamt an old Saint, saying : " O Shahabuddin ! Almighty has granted you kingdom of India Get up and proceed towards India." After it, the Saint disappeared. When the king awake, he was under a peculiar state of mind. The voice was still echoing in his ears, saying ‘ proceed towards India. Success will be yours’. The King informed his learned men. They congratulated the King and predicted his victory. GHAURI ON EXPEDITION TO INDIA King Shahabuddin Mohammed Ghauri was badly defeated by king Prithvi Raj one-year back in the field of Tara-en(Tradri) and with great difficulties, he could save himself and reached Ghazni.Since he wanted to defeat Prithvi Raj, he was preparing for a war secretly. But he did not expected to go for a battle against India after such a short span of time. The Dream created great enthusiasm in his heart and after prediction by the learned scholars he inspected the preparation and ordered his army to proceed on the expedition. On the eight day, he himself proceeded on the crusade. The army officers were very much surprised over the rush for the expedition. But nobody dared to enquire about it . When the army camped in Peshawar, an old man of royal family asked " O king though the preparations are on large scale, but the intention is still secret?" The King took a deep breath and said. "You don’t know, what happened to me. Can you recall last year’s defeat that is a blot on my face, be sure that neither I havechanged my clothes nor I have taken rest on the bed. " Hearing the king, the old man encouraged Shahabuddin Ghauri, prayed for his victory and said, If your lordship has the intention then act according to the need of the hour. Kindly call the Emirs and Chiefs to your court, grant them pardon and honour them, so that they could fight for you and may sacrifice their lives for you and wash the earlier defeat. The king liked the idea. So after reaching Multan, he called the court and granted a general pardon to all the Emirs and Chiefs. Then he addressed them" TO FIGHT FOR HIM". Every chief swore to fight till last breath for the cause after putting their hand on swords.

A Decisive War : Shahabuddin took the advantage of the opportunity and he ordered for war in the evening, left the army camp as it is and after taking a long round of many miles crossed the river in the darkness of the night, and caught the enemy unaware. The emperor did not loose his senses and face the attack with a part of his army. Later the rest of his army also joined him.Rai Pithora’s army was comprised of three thousand elephants, three lakhs cavalry and a large number of swordsmen, while king Shahabuddin Ghauri had an army of one lakh twenty thousand soldiers. Since Rai Pithora was very sure about his victory, so he did not bother for an organized fight and ordered the entire army to charge against the enemy, On the contrary, King Shahabuddin, adopting war tactics, divided army into four parts under the command of four able generals and sent them to fight one after another. Rajput fought with great courage and bravery that disappointed the Sultan’s army. But he adopted another tactic. He lagged behind in an organized manner showing that he is defeated. Rajputs followed them in a disorganized manner.

There was a fierce fight till noon. Raja Prithvi Raj came out of the warfield and stayed under the shadow of tree with his participating 150 chiefs. A final attack was decided. Everyone took an oath and came into warfield. Raja’s army was tired as it was fighting since morning. The Sultan sensed the opportunity. He launched a very strong attack with his fresh 12,000 swordsmen who all of a sudden reached in the heart of enemy’s army. When the other chiefs of king’s army saw the scene, They also pressed the enemy from left and right. In a moment, thousands of Rajputs were killed. The enemy’s army was overturned. Meanwhile the elephants, back bone of Raja’s army took a U-turn and crushed their own men. Rajputs tried their best to face the position but in vain. Gharib Nawaz’s (R.A) words were to be proved true, and they were. It was dusk when the sultan’s army dominated the enemies. A number of Raja’s including Khande Rao were killed while some other’s escaped. Rai Pithora also wanted to escape but was captured and slashed on the banks of Saraswati river. In the end Shahabuddin Ghauri immerged victorious and the hold of Muslims on northern India became stronger. Later the Rajput’s king-doms like Saraswati, Samana, Kohram and Hansi were captured without any difficulty. Then Sultan proceeded to Ajmer. Nobody challenged him but the son’s of defeated and slain Rajas welcomed him and accepted him. After reaching Ajmer, he handed over the kingdom to Prithvi Raj’s son, Kola, who took the oath of loyalty.

King Shahabudin At The Feet Of Khwaja Sahib : The evening was falling when Shahabuddin entered Ajmer. He heard Azan which made him surprised. On inquiring, people told him that some Fakir’s who had arrived a short time ago, used to call like this five times daily. The king took the direction. The Jamaat for prayers was ready. He joined it. Gharib Nawaz (R.A) was leading the Namaz. As and when the prayers were over, and the king saw Khwaja Shaib (R.A), he was very much surprised , Since he recognized the man who predicted his victory in the dream. He wanted to fall flat on the feet of Gharib Nawaz (R.A) but the Khwaja embraced the king instead. The King sobbed and wept for quite a long time. Khwaja Gharib Nawaz (R.A) blessed him and asked him to sit. When he regained, he made a request for Bayt. Khwaja Gharib Nawaz (R.A) accepted the request and made him his disciple. After staying in Ajmer for few days, Sultan Shahabuddin Muhammed Ghauri marched towards Delhi and captured it. He appointed his faithful Slave Qutubuddin Ebak, Viceroy of India and went back to Ghazni. Qutubuddin captured rest of India in a very short span of time and soon the Muslims got hold of the entire north India.

Marriage and Childrens

The childhood of Khwaja Gharib Nawaz (R.A) was full of miseries and hardships. He spent his youth in search of knowledge and truth. At the age of about 50 years, when he has almost settled in Ajmer and the preaching services were on the top, he dreamt Prophet Mohammed (S.A.W) who said," O Moinuddin! You have been very active in obeying Allah’s orders but why didn’t you follow my sunnah.". Thus , Khwaja Gharib Nawaz (R.A) made two marriages, one after another. Childrens :
1. Hazrat Khwaja Fakhrudin (R.A)
He was the eldest son of Khwaja Gharib Nawaz (R.A) he was a great saint and a scholar as well, he died in Sarwar town some 40 miles away from Ajmer, his URS is celebrated on the 6th of shaban every year with great Favour.
2. Hazrat Khwaja Hissamuddin (R.A)
He was the 2nd son and was also a great saint as well, he possed the quality of salvation, he made tough excessive for self-purification at the age of 45, he disappeared from the human eyes and joined religious fraternity.
3. Hazart Khwaja Ziauddin Abu Sayeed (R.A)
He was the youngest son of Khwaja Gharib Nawaz(R.A) his mazar-e-mubarak is in the premise of the shrine.
4. Hazrat Bibi Hafiza Jamal (R.A)
She was the only daughter of Huzoor Gharib Nawaz (R.A) she was of great religious personality. she guided thousand of women to the righteous path. her mazar-e-mubarak is located just near the mazar of Huzoor Gharib Nawaz (R.A).

Sad Demise

With the beginning of 633 hijri, Gharib Nawaz (R.A) knew as it was revealed to him that it was the last year of his life. So he issued necessary instruction and prepared the will for his desipels, awarded khilafat to the eligible and also invited Khawaja Qutubudin Bhaktiyar Kaki (R.A) to Ajmer .

One day Khawaja Gharib Nawaz (R.A) was sitting in the jama masjid of ajmer his close disciples were also present their. suddenly he turned toward Shaikh Ali Sangar (R.A) and asked him to write the order of the kilafat for Khawaja Qutubudin Bhakitiyar Kaki (R.A) and made him his khalifa (descendent) after this Khawaja Gharib Nawaz (R.A) handed him the Holy Quran, Carpet ,and the Sandles and then said "know you this is the trust of the holy Prophet Mohammed (S.A.W), Which has reached to me from my pir-o-murshid , I entrust this to you .after this he took the hands of Qutubudin Bhaktiyar Kaki (R.A),and looking towards the sky said
"I Have Entrusted You To Allah And Have Caused you To Reach The Place Of Honour And Respect ".
Then on 5th and 6th rajab Gharib Nawaz(R.A) entered his cell and started reciting the Quran. through out the night the voice was heard but in the morning the voice was stopped so my ansastors opened the door and saw our Gharib Nawaz (R.A) had left for heavenly abode and following words were shining on his forehead.

"He Was The Friend Of Allah And Left World For His Love For Allah"

The very same night Qutubudin Bhaktiyar Kaki (R.A) saw in the dream the holy Prophet (S.A.W) as saying

" Gharib Nawaz Is A Friend Of Allah Today I Came To Receive Him "

The news of his death spread immediately through out the city people in thousand came to his place his eldest son Khawaja Fakhruddin (R.A) leaded the namaz-e-janaza. Since then this holy astana has been the attraction of entire world and "Insha Allah" will remain till the dooms day * AMIN YA RAHIM * .

Friday, July 25, 2014

Hazrath Khizar Alahissalam

The blessed Khidr (as), is a holy individual possessed of wisdom and knowledge who is probably a prophet according to the views of a great majority of Islamic scholars. He possesses knowledge of “ladun” (ilm al-ladun) i.e. “the knowledge of Divine Providence.” This, which may also be described as the “knowledge of hidden matters,” is a special knowledge imparted to other people chosen by Allah. Those, who have such knowledge are privileged, are inspired by Allah to know of hidden matters. They know the course of events and their future outcomes, to the extent permitte by Allah, and act accordingly.                                                                                                                           
All scholars from the Peoples of the Book are agreed that the individual described as “a slave of Ours whom We had granted mercy from Us and whom We had also given knowledge direct from Us” in verse 65 of Surat Al-Kahf is the blessed Khidr (as). It is revealed in the Qur’an that the Prophet Musa met with the Khidr (as), set out on a journey with him and wished to benefit from the knowledge imparted to him by our Lord.
In addition to the Khidr’s (as) journey with the Prophet Musa (as), the hadiths also contain much trustworthy information about the Khidr. One of the most frequently debated subjects regarding the Khidr (as) throughout the course of Islamic history is that of whether or not he is still alive. According to the information contained in the hadiths and the interpretations of great Islamic scholars, the blessed Khidr (as) is indeed still living.
Among the great commentators and scholars of the hadiths who state that the Khidr (as) is still alive are:
• The famous hadith scholar Sheikh al Islam Takiyuddin Abu Omar Ibn as-Salah,
• The great hadith conserver Ibn al-Hajar Askalani,
• The great hadith scholar Kamil Al-Hafidh Abu Jafar Tahawi
• The well-known hadith commentator and conserver and religious law scholar Imam Jalaladdin Suyuti,
• Imam Rabbani,
• The great commentator Ibn Kathir,
• İsmail Hakkı Bursevi, author of the Ruhu’l Beyan Commentary and
• The great Islamic scholar Said Nursi Bediuzzaman.
This is how Ibn Kathir states that the Khidr (as) is still alive: “There is an agreement among the majority of scholars that the Khidr (as) is living now. There are many reports and witnesses who have reported accounts and hadiths that this is the case.” (El-Bidaye Ve-n Nihaye, 1/328)
The Story of the Khidr (as) in the Qur’an
The journey undertaken by the Prophet Musa (as) and the blessed Khidr (as) is described in detail in the Holy Qur’an, and it is revealed that the Khidr (as) possessed “Ilm al-ladun” as a blessing from Allah, by means of which he took wise decisions. One verse on the subject reads:
They found a slave of Ours whom We had granted mercy from Us and whom We had also given knowledge direct from Us. (Surat Al-Kahf, 65)
In the preceding verses of Surat Al-Kahf it is revealed the Prophet Musa (as) undertook a journey with a helpmate. This verse tells us that the Prophet Musa (as) and his companion met with the blessed Khidr (as).
The story of Khidr (as) in the Quran
Khidr (as), someone to whom Allah has given mercy. Allah’s attributes of grace and mercy are reflected on him. Allah gave him a superior knowledge and made him one of His distinguished servants.
Musa said to him: "May I follow you, on the condition that you teach me some of the right guidance that you have been taught?" (Surat al-Kahf, 66)
From this verse, we can deduce that Prophet Musa (as) has already received detailed information, through revelation, about whom he was to meet (Allah knows best). There are many evidences that support this. For instance, he makes a real effort to go to the meeting point despite its distance from his current location, because, even if he encounters hardship while making his way there, he is certain that he will derive a great benefit from meeting with this very special person.
Then, as soon as they meet, Prophet Musa (as) recognizes him, as well as his superior character and knowledge, and asks to join him. This shows that he probably already knew that this special person had been taught much superior knowledge (Allah knows best).
It is also probable that Prophet Musa (as) received a revelation that this person was on the righteous path and was a guide for it, and that he should join him and learn from him for those very reasons (Allah knows best).
Furthermore, it is clear that Prophet Musa (as) knew that he would be guided to the righteous path with the superior knowledge he would receive from Khidr (as). That’s why Musa (as) told him he wants to join him the moment that he sees him.
He said: "You will not be able to bear with me."  (Surat al-Kahf, 67)
As we understand from the verses, Khidr (as) also has detailed information about Prophet Musa (as) (Allah knows best). Moreover, it is possible to deduce that Khidr (as) knows things about the future because Allah has informed him of them.
Upon hearing Prophet Musa (as) request, Khidr (as) responds straight away that Musa (as) is not patient enough to travel with him. Why would he say such a thing, before anything happened, before even seeing how Prophet Musa (as) would behave? The reason for this is that Khidr (as) knows part of the future as a blessing from Allah (Allah knows best).
Such knowledge indicates that everything happens according to Allah’s will, because only He gives such knowledge to His chosen few, and only as much of it as He wills. Thus, Khidr (as) could only reveal such knowledge of the Unseen by Allah’s will. As revealed in many verses in the Quran, Allah informs the knowledge of the future to His slaves whom He wills.
Everything that will happen to Musa (as) is, as stated earlier, already concluded, and every moment thereof is known in Allah’s presence, for He has written it in destiny. Everything that Prophet Musa (as) goes through is written in his destiny. This is evidence that people will experience only the destiny that Allah has written for them. Believers must submit to Allah and their destiny, and trust Him, as emphasized in one of the verses below:
Say: "I possess no power to harm or help myself, except as Allah wills. Every nation has an appointed time. When their appointed time comes, they cannot delay it a single hour or bring it forward." (Surat Yunus, 49)
"How indeed could you bear with patience something you have not encompassed in your knowledge?" (Surat al-Kahf, 68)
Many troubling, pleasing, and joyful things can happen to people in the course of a day. However, because most people do not think of Allah and the fact that He has already written everything in destiny, they try to explain whatever happens to them as luck and coincidence. And, this prevents them from seeing things in the light of goodness and from drawing beneficial conclusions. For this reason, they become troubled, sad, and unhappy. This is a major difference between the believers and the unbelievers, because the believers are aware that everything is created by Allah’s will and for their ultimate good.
It must be remembered that, Allah’s intellect is unlimited while human’s is limited. Given this reality, people can deal only with the visible side of things and interpret them according to their own understanding. Therefore, they might interpret something that, in reality, is full of goodness and beauty as negative and unfortunate, and vice versa. In such situations, believers need to submit to Allah’s infinite knowledge and wisdom and look at things from the perspective of goodness in order to see the truth, because everything that appears to be negative is, for the believers, a lesson in destiny. Allah says in one verse:
… it may be that you hate something when it is good for you, and it may be that you love something when it is bad for you. Allah knows, and you do not know. (Surat al-Baqara, 216)
Musa said: "You will find me patient, if Allah wills, and I will not disobey you in any matter." (Surat al-Kahf, 69)
As we can see in the verse, Prophet Musa (as) responds immediately in a Muslim way by saying In shaAllah" (if Allah wills). This expression shows the believers’ submission to Allah that they understand how destiny works and are aware that only Allah can grant them success.
As mentioned in the verses 23-24 of Surat al-Kahf, it is Allah’s command not to say ‘I will do this tomorrow’, but to say ‘if Allah wills’.
Through this answer, Musa (as) draws our attention to the importance of saying "In shaAllah before beginning something, reaching a decision, and planning something for tomorrow, because, ultimately, only Allah bestows success and the necessary capabilities to achieve it.
It is essential for Muslims to remember this great truth: Only Allah knows and governs everything that occurs in the universe.
He said: "Then if you follow me, do not question me about anything until I myself make mention of it to you." (Surat al-Kahf, 70)
The narrative of Musa (as) and Khidr (as) re-emphasizes the importance of obeying the Prophets and Messengers. Believers must pay attention by showing strict respect in their allegiance. The importance of obeying the prophets is mentioned as follows in the verses:
Whoever obeys the Messenger has obeyed Allah. If anyone turns away, we did not send you to them as their keeper. (Surat an-Nisa’, 80)
Obey Allah and the Messenger so that hopefully you will gain mercy. (Surah Al ‘Imran, 132)

In connection with this, people must know that they are in fact obeying Allah when they obeying the Messengers and see the wisdom and goodness in the actions of the Messenger to whom they have given their allegiance. They must expect goodness in everything that the Messenger does and submit to him with a sincere heart.Thus the verses in the narrative of Musa (as) and Khidr (as) say that if the person to whom allegiance is given feels the need to explain the wisdom behind the action, decisions, and words, he will do so. For instance, Khidr (as) says: "… until I myself make mention of it to you" thus indicating that he will explain the underlying wisdom at the appropriate time.
They continued until they boarded a boat, and he made a hole in it. Then Musa said: "Did you make a hole in it so that its owners would be drowned? This is truly a dreadful thing that you have done!" (Surat al-Kahf, 71)
From this verse, it is clear that Musa (as) did not bring his young servant along on this journey. There could be a number of good reasons for this, such as to emphasize the importance of one-to-one education, which is the best form of education. (Allah knows best)
Indeed one-to-one education is the best kind of education. People trying to learn in a crowded environment easily lose their concentration and find it hard to refocus. Even when there are three people, one is easily distracted and finds it hard to concentrate. For this reason, the Qur’an hints at one-to-one education, for such a method make it easy to concentrate and pay attention. Moreover, such direct communication with the instructor enables the student to learn more efficiently. This is why the benefits of private education, recognized around the world, are important.
Another matter is mentioned in the verse: Musa (as) knows Khidr’s (as) value and that he is commanded to do much good. This situation, like all others, takes place in destiny. Khidr (as) had said that Musa (as) would become impatient, and thus one part of the knowledge of the future given to him was fulfilled. 
He said: "Did I not say that you would not be able to bear with me?" Musa (as) said: "Do not take me to task because I forgot. Do not demand of me something that is too difficult." (Surat al-Kahf, 72-73)
Notice the certainty in Khidr’s (as) words when he reveals his knowledge of future events: that Musa (as) will not have the necessary patience to travel with him.
Verse 73 of Surat al-Kahf makes it clear that everything happens by Allah’s will. People cannot utter a word or prevent others from speaking by their own will, for only Allah inspires them and gives them speech. Moreover, He can make every being, whether living or nonliving, say whatever He wills them to say. The Qur’an reveals that on the Day of Judgment, Allah will give speech to a person’s ears, eyes, and even the skin, as follows:
When they reach it, their hearing, sight, and skin will testify against them concerning what they did. They will ask their skins: "Why did you testify against us?" and they will reply: "Allah gave us speech, as He has given speech to everything. He created you in the first place, and you will be returned to Him. You did not think to shield yourselves from your hearing, sight, and skin testifying against you, and you thought that Allah would never know much of what you did." (Surah Fussilat, 20-22)
In other verses, our Lord reveals that unless He gives permission, no being can find the power to speak:
Lord of the heavens and Earth and everything between them, the All-Merciful. They will not have the power to speak to Him. On the Day when the Spirit and the angels stand in ranks, no one will speak, except for him who is authorized by the All-Merciful and says what is right. (Surat an-Naba’, 37-38)
Allah creates forgetting as well as remembering, and rules over all of our mental activities, be they past, present, or future. It was written in Musa’s (as) destiny that he would forget and that he would ask a question that he was not supposed to. No one can gain control over his or her brain and prevent forgetfulness or saying the words that have been written in his or her destiny. Allah makes people forget whatever and whenever He wills them to. He can take away all memory or, if He wills, place within one’s memory the knowledge of things not known before. All of these happen by His will.
From Musa’s (as) request "do not demand of me something that is too difficult," we understand that he does not want his education to be terminated.
So they went on until they met a youngster, whom he [Khidr (as) ] killed. Musa (as) said: "Have you killed a boy who has done no wrong, without it being in retaliation for someone else? This is truly an appalling thing that you have done!" (Surat al-Kahf, 74)
Allah is the One Who gives and takes life. Thus, as revealed in the following verse, no one can kill another person unless Allah wills it, for:
You did not kill them; it was Allah Who killed them. And you did not throw, when you threw; it was Allah Who threw, so He might test the believers with this excellent trial from Him. Allah is All-Hearing, All-Knowing. (Surat al-Anfal, 17)
Khidr (as) is a true servant of Allah and acts only according to His order and will. Everything he does and says conforms to His will. Besides, no one can know whether or not this life is in retaliation for another, or whether or not the child who gets killed is pure, unless Allah wills it.
He said: "Did I not tell you that you would not be able to bear with me?" Musa (as) said: "If I ask you about anything after this, then you should no longer keep me company. I will have given you excuse enough." (Surat al-Kahf, 75-76)
Allah gives and removes, as He wills, the power to His servants to be patient. This laudable aspect of the believers is mentioned in many verses, along with the fact that only Allah gives patience. For instance, Talut’s (as) army asked Allah for patience in war, as follows:
When they came out against Jalut and his troops, they said: "Our Lord, pour down steadfastness upon us, make our feet firm, and help us against this unbelieving people." (Surat al-Baqara, 250)
Verse 76 of Surat al-Kahf reveals that Musa (as) is aware of Khidr’s (as) displeasure. In spite of Khidr’s (as) assertions that Musa (as) would become impatient, Musa (as) insists that he would be patient. However, after two failures to keep his promise, he also wants to resolve the situation and so uses a new strategy of persuasion to convince Khidr (as) not to terminate this process of education and admonition.
With this goal in mind, Musa (as) gives him more assurances and guarantees so that he may prolong and continue this education for as long as possible. It is Musa’s (as) wish to take the most advantage of the special wisdom that blessed Khidr (as) possesses. He finds a solution by offering a persuasive condition.
So they went on until they reached the inhabitants of a town. They asked them for food, but they refused them hospitality. They found there a wall about to fall down, and he [Khidr] built it up. Musa said: "If you had wanted, you could have taken a wage for doing that." (Surat al-Kahf, 77)
Continuing their journey, Musa (as) and Khidr (as) entered a town. However, given that they were not received favorably or offered food and shelter, we understand that their journey had been a difficult one.
In this verse, Allah draws attention to the favorableness of suffering any hardship in the quest for truth and beneficial knowledge (Allah knows best). Musa (as) is prepared to suffer any hardship in order to be with Khidr (as), so that he can benefit from his wisdom and admonitions. This is also an admonition for all people, for Muslims should show the same determination and strength of character in similar situations.
The verse also indicates that Khidr (as) was particularly talented, capable and fast-acting. This can be deduced from the fact that he was able to damage the boat without anyone noticing what he was doing, and also by the quick action he took in building a sturdy wall. Allah indicates his fast decision-taking and acting, and experience by saying "…he built it up." Khidr (as) also displayed great deftness when he made the hole in the boat, since he did so in such a way that the boat was not completely destroyed, but only rendered unusable. He was thus very familiar with the materials needed to construct a boat and a wall.
Musa (as) asks his third and last question to Khidr (as), who already knows, by the wisdom granted to him by Allah, whether or not to seek a wage for his work. Such a practice is not obligatory, because it depends upon the situation and circumstances. As believers do everything for Allah’s good pleasure, their labor can be paid work or freely donated work. If it is paid, the money is used to win His good pleasure yet again.
He said: "This is where you and I part company. I will let you know the explanation of those things about which you were not able to restrain yourself." (Surat al-Kahf, 78)
This last question of Musa (as) indicates that it is time for them to part company, for Allah has willed Musa (as) to state this condition when he earlier said: "If I ask you about anything after this, then you should no longer keep me company". Khidr (as) declares this reason by stating that Musa (as) could not restrain himself due to his not being informed by Allah of the underlying reasons, and that he would now explain.
All of the things that Musa (as) and Khidr (as) experienced on their journey had been written in their destinies and determined by Allah. Nothing could have happened in a different way. The moment of parting, just like the timing and location of their meeting, were all known in Allah’s presence, for He had written them in their destinies in the timeless past.
"As for the boat, it belonged to some poor people who worked on the sea. I wanted to damage it because a king was coming behind them, commandeering every boat." (Surat al-Kahf, 79)
As the verse reveals, now that the time for parting company has come, Khidr (as) explains his actions. In the first event, he made a hole in the boat for several good reasons.
Before revealing the reasons for Khidr’s (as) actions, it is appropriate to reflect upon his compassionate character. Khidr (as) aided the destitute, for he wanted to prevent further hardship for them and their suffering from the oppressors’ actions. This shows his sympathy for the poor and needy, as well as his compassionate and loving character. Allah’s attributes of grace and mercy are focused on him.
Compassion, sympathy for the believers, and love are the most defining characteristics of Allah’s Prophets and Messengers. Khidr (as), a Messenger graced by Allah, is compassionate and loving, just like all Messengers, and has received, by Allah’s will, superior knowledge. For this reason, he wanted to help the needy people by making a hole in the boat so that it would appear useless and not be confiscated by the oppressors.
Khidr's (as) reason, foresight, wisdom, and sensibility is noticeable immediately, for he damaged it in a way that it could be repaired easily and then used again. Thus the people seeking to confiscate it will see the damage and change their mind about taking it. Once this danger has passed, the boat can be repaired easily and put back into service.
Another noticeable matter is the existence of an oppressive regime ruling over a poor people. It could have been a dictatorship. The leaders of this despotic regime could be confiscating the believers’ property without justification, for which reason the believers might have been facing hardship and finding it difficult to escape the situation. (Allah knows best).
Confiscating the people’s property without a just reason was common in despotic feudal and monarchical regimes of the past, and in the fascist and communist regimes of today. These totalitarian regimes took the property of defenseless people and left them destitute and hungry. Thus, this example shows that oppressive regimes have plagued humanity since the beginning of human history.
"As for the boy, his parents were believers and we feared that he would darken their days with excessive insolence and unbelief." (Surat al-Kahf, 80)
The verse reveals that the boy’s parents were believers. In other words, in those days true religion existed. When Khidr (as) took the child’s life, it was Allah’s will, for He had written the child’s time and place of death in his destiny. Allah reminds people of this reality, as follows: "He created you from clay and then decreed a fixed term, and another fixed term is specified with Him…" (Surat al-An`am, 2). As the Qur’an also says, angels take the life of every human being:
If only you could see when the angels take back those who were unbelievers at their death, beating their faces and their backs [saying]: "Taste the punishment of the Burning!" (Surat al-Anfal, 50)
However, the angles are just a means, for in reality only Allah takes lives.
Allah willed for Khidr (as) to take this child’s life, but He could have done it through somebody else. The boy could have been killed in an accident, by a heart attack, or by falling and sustaining a deadly head injury. As Allah makes clear: "… When their specified time arrives, they cannot delay it for a single hour, nor can they bring it forward" (Surat an-Nahl, 61). In this case, Allah determined that the angels would be the invisible agents and that Khidr (as) would be the visible agent of this death, whereby Khidr (as) appeared to be taking the child’s life. In reality, Khidr (as) acts by the revelation he receives from Allah, and certainly does not act against His orders. Also, he cannot act by his own will unless Allah wills so. Allah chose him to be the means for this task.
Khidr (as) kills a child, about whom he has certain knowledge that his destiny is to become an unbeliever. He means to prevent the child from acting cruel towards his family and environment and drowning in a sea of sin, and thus takes preventive action.
We wanted their Lord to give them, in exchange, a purer son than him, one more compassionate. (Surat al-Kahf, 81)

Many people find it hard to see the reason and goodness behind a family member’s death, and death in general. However, as with everything else, there is much wisdom and goodness in this. One of these is stated to be "… giving them in exchange a purer son than him, one more compassionate."
"As for the wall, it belonged to two young orphans in the town, and there was a treasure underneath it that belonged to them. Their father was one of the righteous, and your Lord wanted them to come of age and then to unearth their treasure as a mercy from Him. I did not do it of my own volition. That is the explanation of the things about which you were not able to restrain yourself." (Surat al-Kahf, 82)
… They will ask you about orphans. Say: "Managing their best interests is best." If you mix with them, they are your brothers. Allah knows one who plunders from one who improves. If Allah had wanted, He could have been hard on you. Allah is Almighty, All-Wise. (Surat al-Baqara, 220)

The believers, as pointed out here, take the utmost care to protect the orphans’ rights and ensure their moral education, because of their good character and strict adherence to Allah’s commands and recommendations. Muslims are generous to orphans: "Any wealth you give away should go to your parents and relatives, to orphans and the very poor, and travelers. Whatever good you do, Allah knows it" (Surat al-Baqara, 215). Even if the Muslims are in need, they give priority to these other people: "They give food, despite their love for it, to the poor, orphans, and captives" (Surat al-Insan, 8).
As the morals of Islam recommend, Khidr (as) considers the orphans’ welfare and invests in their future. If he had not restored the wall, it would have collapsed and revealed the treasure belonging to their father. As a result, they would have lost their treasure to the wrongdoers. Khidr (as) repairs the wall so that it will last until the children grow up, thus keeping the treasure concealed so that they might benefit from it in the future, as their father had intended.
As we mentioned earlier, Khidr’s (as) compassion and devotion to orphans and the poor reflects Allah’s attribute of compassion. By repairing the wall, Khidr (as) points out the importance of taking precautions to protect the property of children. Khidr (as) trusts Allah and builds a solid wall that will remain for as long as Allah wills.
Furthermore, the wall’s collapse could have caused great injury or damage to passers-by, the surrounding plant and animal life, or be the apparent cause of someone’s death. In addition, this verse could be indicating the importance of doing a professional job when restoring damaged walls (Allah knows best).
In the verse, Khidr (as) says: "I did not do it by my own volition." In other words, he is aware that Allah does everything within its predetermined destiny, and makes clear thereby, and in the best possible way, that none of his actions are the result of his own decision.
As we have seen, by the leave of Allah the Prophet Musa (as) received very important and wise instruction during his encounter with the blessed Khidr (as) and witnessed that, by the will of our Lord, he was a special individual possessed of knowledge of hidden matters. According to information in the hadiths, various statements by Islamic scholars and Islamic historical sources, the blessed Khidr (as) assists and supports the prophets and devoted servants of Allah at various times.
In the light of the verse “Remember Allah’s blessing to you and the Book and Wisdom He has sent down to you to admonish you” (Surat Al-Baqara, 231), this article has concentrated on various wise aspects of the story of the Prophet Musa (as) and the blessed Khidr (as). All Muslims have a responsibility to seek to understand and live by this wisdom related in the verses at all times, and also to tell others of this. As Allah commands us in the Qur’an:

There is instruction in their stories for people of intelligence. This is not a narration which has been invented but confirmation of all that came before, a clarification of everything, and a guidance and a mercy for people who have iman. (Surah Yusuf, 111)