Urs Shareef of Data Ganj Baksh Ali Hajweri (AS)


966th URS Shareef Is On 3 Feb 2010 Inshallah
966 Urs Mubarak Of Hazrat Data Ganj Bakhsh Ali Hajveri Will Held On 19 Safar al Muzaffar And 4 February 2010 (Approx) At Data Darbar , Near Bhatti Gate, Lahore. Pakistan


Twelve Imams are one third of Faith

Q. What is the the correct Sunni position on the Twelve Imams?

Answer. In light of the Hadith of Jibrail (alaihi salam), also known as the Hadith of Ihsan, the Messenger of Allah (sallallahu alaihi wa aalihi wa sallam) defined his religion as Islam, Iman and Ihsan. Based on the study of this Hadith, it is clear that according to the Noble Prophet (Salla Allahu ta’ala ‘alayhi wa Sallam) (sallallahu alalihi wa aalihi wa sallam) Ihsan is one-third of the faith of Islam.

Unlike the Khwarij, and those who deny Tasawwuf, Ahlus Sunnah Wal Jam’ah, the saved sect, are clear that the vehicle to taste the Maqam al-Ihsan is Tasawwuf, what is termed as Sufism by the people today.

With that established, to answer your question, I say, based on the teachings of the greatest leaders of Ahlus Sunnah Wal Jam’ah throughout history, the Illustrious Twelve Imams (may Allah be well pleased with them all) are THE Qutbul-Aqtaab of Tasawwuf, meaning the highest ranking Saints of Sufism, under whose shelter every Wali attained his Wiliyah, and each Muslim is able to approach or even reach the state of Ihsan. I say to you, that without them, there is no Tasawwuf, and without Tasawwuf, there is no Ihsan. Ihsan is one-third of the faith, and hence, belief in the Twelve Imams is in reality, one-third of the faith!

In his book the Ghadir Declaration, Shaykh al-Islam Dr. Tahir al-Qadiri quotes Imam Rabbani’s comments on the status of Hadrat al-Murtada and the Twelve Imams, and the dependence of those who seek guidance directly on them for it, stating,

“And there is another way close to the spiritual sovereignty and this is the way of the Saints and the general friends of Allah, and this way is marked by its characteristic passion and it carries the guarantee of mediation and the leader and chieftain of the Saints of this way is ‘Alī al-Murtada. And this grand office is reserved for him. On this way, the feet of the Noble Prophet (Salla Allahu ta’ala ‘alayhi wa Sallam) are on ‘Alī’s head and Fatima and Hasan and Husayn are included with him. I believe that he enjoyed this position even before his physical birth, as he did after it, and whosoever has received the divine blessing and guidance, has received it through him, because he is closest to the last point on this way and the centre of this spot belongs to him. And when his period ended, the grand office passed on to Hasan and Husayn and then on to each one of the Twelve Imāms, individually and elaborately. And whosoever received guidance in their life and after their death, received it through these saints. And the refuge and place of shelter of the Saints of high ranks are these Saints, (because they are the centre of all spiritual activity) and the sides tend to converge on the centre” (Maktubat, Volume 9:173#123).

To elaborate further on the topic of the Ummah’s dependence on the Twelve Imams in order to obtain Ihsan, the Masterful Khwaja; Imam Rabbani Mujaddid Alf Thani Ahmad al-Faruqi as-Sirhindi (qadas Allahu sirrahul ‘aziz) describes the dependence of the Qutb al-Aqtab, who is responsible for the guiding the entire creation, on Hadrat ‘Ali’ al-Murtada (karram Allahu wajhu), stating in the Maktubat Sharif Vol. 1,

“O Brother! Indeed Imam ‘Ali is the holder of the keys of the Sainthood, Wilayah, of the Prophet Muhammad [s] and the training regime for the status of Aqtab, Awtad and Abdaal, who are from amongst the reserved Awliya, is done under the shelter of his Sainthood. The rank of Qutb al-Aqtab, who is the greatest Qutb and the guide and mentor of others, lays under his (‘Ali’s) feet. His orders are issued under the supervision and support of ‘Ali and he performs his duties under the supervision and support of ‘Ali and fulfills his tasks. Sayyida Fatima and both of her sons, the Imams (Hasan and Husayn) share this rank with ‘Ali.” (Maktubat Imam Rabbani, Volume 1:438#251)

Furthermore, Hadrat Shah Wali Allah Muhaddith al-Dahlawi echoed this belief, that dependence on the Sainthood of the Illustrious Twelve Imams is one-third of the faith, as it is the Twelve Imams who are the Pivots of Guidance in Tasawwuf, and since Tasawwuf leads to Ihsan, and since it is them who are the Pivots of that science, it is clear that it is the Twelve Imams then who lead one to the perfection of faith, Ihsan.

I say to you again, without the Twelve Imams, ones faith cannot be completed, as Ihsan is the completion of faith, and the science of Ihsan; Tasawwuf, depends entirely on them!

The venerable Muhaddith Shah Wali Allah wrote:

“This faqir [referring to himself] has come to know that from all the other relations, the Twelve Imams [ra] have the relation of central pole leadership (Qutb). And the way of Tassawuf (Sufism) had taken birth during their lifetime. But all the orders of Aqaed and Shariah are limited to the ahadeeth of the Prophet (saww). And they have the order (Amr) of inner (Batin) leadership (Qutbiyat), which is free from the problems of Shariah. And in regards to the very leadership (Qutbiyat), each of them had an indication and ‘Nas’ for the next one to come, and the affairs of imamate which they said, actually referred to this kind of central pole leadership (Qutbiyat).” [Maqalaat al Waziyah fi Naseehat al-Wasiyah, page 7 (Lucknow)].

Glory be to your Lord, the Lord of Honor, above what they describe. And peace be on the Apostles. And all praise is due to Allah, the Lord of the worlds” (Qur’an, 37:180)

Sayyid Ahmed Amiruddin
Deputy, Mawlana Shaykh Nazim Adil al-Haqqani, al-Qubrusi

A Lesson of Sultan Bahu

My Master taught me a lesson:
“Any moment you are negligent
in remembrance of God
is a moment spent in denial of God.”

– Sultan Bahu (RA), from Death Before Dying — The Sufi Poems of Sultan Bahu, by Jamal J. Elias

Detachment and Patience


Hadrat Ali Radi Allahu ta’ala anhu admonished that while living in the world, one should not renounce the world, still he should not have an undue attachment for it because detachment from the world (Zuhd) is a means of attaining God. It is related that someone begged Hadrat Ali Radi Allahu ta’ala anhu to give him a precept. Hadrat Ali Radi Allahu ta’ala anhu said:

“Do not let your wives and children be a cause of concern for you, for if they be the friends of God, He will look after His friends, and if they are the enemies of God, why should you take care of God’s enemies?”


In the mystic way, the traveller will meet many trials and tribulations. God subjects His lovers to severe testing, and only he will pass such tests who is patient. Hadrat Ali Radi Allahu ta’ala anhu was the personification of patience, and for this he acquired the epithet of “Job, the Second.” In the battle of Uhud, Hadrat Ali Radi Allahu ta’ala anhu received as many as 61 wounds on his person so that his whole body looked like one massive wound to which the nurses were unable to dress. Although Hadrat Ali Radi Allahu ta’ala anhu was in mortal agony, he said: “May God Grant me the patience to bear this suffering. Is it not a favour of God that He gave me the courage to stand and fight, and not to leave the field?”

About the patience of Hadrat Ali Radi Allahu ta’ala anhu, Dr. Ata Mohyuddin writes as follows in his Ali, the Superman:

“Ali used to say that at no time in his life had he ever known peace and tranquillity. From the time of infancy when he was taken into the home of the Beloved Prophet, Ali felt the ferment of turbulence and turmoil. The Beloved Prophet was constantly persecuted by the Meccan pagans. And from adolescence onwards, Ali was constantly fighting in jihad, and after the death of the Beloved Prophet, he was embroiled against his wish, in the political intrigues of others. Even when elected Caliph, the implacable enemies of Islam arose and rebelled against him, yet he bore all these afflictions with patience, thanking God that he had acquitted himself well in the tests and trials to which the Almighty had thought fit to subject him.”

Communion with God

Communion with God


Very often, Sayyadina Hadrat Ali alayhis ‘salam would sob all night in his prayers to God, and God would reward him with a glimpse of Inner Vision. According to Hadrat Ali alayhis ‘salam, the highest purpose of knowledge is the awakening of latent spiritual faculties whereby one is enabled to discover his true and inner self. It is to this inner self that God reveals Himself when the self disappears in the vision of the “All Absorbing Reality.” Hadrat Ali Radi Allahu ta’ala anhu often observed that man could have the joy and wonder of communion with God if one abandoned pride, disciplined the flash, overcame lust and submitted to the Will of God. He exhorted people in his various sermons to not indulge in gross licentiousness which had characterized Arab society in the “Days of Ignorance.” But should instead live in piety and simplicity as enjoined by Islam. Sayyadina Hadrat Ali alayhis ‘salam said,

[b]”Man is a wave in the boundless Sea of God. As long as man’s vision is clouded by ignorance and sensuality he will consider himself to be a separate entity, different from God. But when the veil between him and God is lifted, he will then know what he really is. The wave will then merge with the ocean.”[/b]

Sayyadina Alialayhis ‘salam held that enlightenment is needed so that one can first get to know himself. Only then would he get to know God. Hadrat Ali alayhis ‘salam held that to this end religious exercises must be practised. The Sufism for which Hadrat Ali [i]alayhis ‘salam[/i] stood, derived its strength from the Shari’ah. Hadrat Ali alayhis ‘salam preached that any form of knowledge which failed to show the Infinite Reality in man was useless, because it could not fill that vacuum in which the aching soul in every individual was so pathetically conscious. Hadrat Ali alayhis ‘salam wanted men to be virtuous as virtues purify the soul, and it is only the purified soul that can be the recipient of spiritual enlightenment. This is the doctrine of Inner Light which was the enunciated by Hadrat Ali alayhis ‘salam as the core of Sufi thought. Accordingly, Hadrat Ali alayhis ‘salam is acknowledged as the “father of Sufism” and the prince of saints.