Socio-Religious Services of Hazrat Akhundzada Saif-Ur-Rahman Mubarak

Socio-Religious services of Hazrat Akhundzada Saif-ur-Rahman Mubarak

Submitted to: Dr. Shahid Hassan Rizvi

Submitted By: Abdul Bari

Roll No: 14

Session: 2013-2015

M.Phil

Department of History The Islamia University of Bahawalpur Preface

Human being history is full with the description of great scholars and Sufis. Sufism or Mysticism is a part and parcel of our life. Because everyone is seeker of peace, satisfaction, dignity and success and that are found in the company of true followers of the Quran and Sunnah. The true follower of Quran and Sunnaha is called Sufi or saint. These Sufis act according to the teachings of Holy Prophet (PBUH) and they try to act their followers. They are true inheritors of the Holy Prophet (PBUH). Hazrat Akhundzada Saif-ur-Rehman Mubarak is one of them. He has played a vital role for the revival of Islam. Due to his outstanding services of Islam, he is called “Mujaddid of the time” or the renewer of Islam in the present century. The main object of this research work is to introduce the services of Hazrat Akhundzada Saif-ur-Rehman Mubarak and a true picture of Sufism. The first chapter begins with the introduction of Hazrat Mubarak sahib. This introduction encompasses his early life, education, entry into Sufism, emigration to Pakistan and his spiritual theosophy of the Saifia Naqshbandia order. The second chapter deals with the services of Hazrat Akhundzada Saif-ur- Rehman Mubarak as a Mujaddid of the time. The third chapter deals with the services of Hazrat Akhundzada Saif-ur-Rehman Mubarak as a great Sufi. The forth chapter deals with the prominent Caliphs of Hazrat Mubarak sahib and their services. In the conclusion a profound evaluation of Hazrat Akhundzada Saif-ur-Rehman Mubarak’s socio-religious services, as a Mujaddid of the time and as a great Sufi of the current era has been stated concisely. It is stated that his services for the revival of Islam and Sufism are unforgettable. It is also described that it is the need of time that his services and teachings should be recognized and spread in the true sense at worldwide level.

Table of Contents

Sr. No. Content Page No. 1 Chapter No.1 01 Introduction and Thoughts 2 Chapter No.2 30 His services as a Mujaddid of the Time 3 Chapter No.3 44 His Services as a Great Sufi 4 Chapter No. 4 68 His Prominent Caliphs and Their Services 5 Conclusion 91 6 Bibliography 95 7 Glossary 99 8 Appendices 105 9 Pictures 138

VII

Chapter No.01:

Introduction

Holy Quran tells us about the truth of History of ancient generations and accounts of different personalities so that we may recognize the truth of the past. The Holy Quran Says that

―And all that we relate to you (Mohammad. S.A.W) of the history of the messengers is in order that thereby we make firm your heart. And herein has come to you the Truth as well as a lesson and a reminder for believers‖ [1] There are two aspects of human beings without them they are not complete i.e spiritual aspect and physical aspects. That‘s why Allah Almighty sent his messengers for teaching and guidance of human beings. According to Ishtiaq Husain Quereshi, ―The very concept of a Prophet who was a man and servant of God inspired by Him to guide the erring humanity, transmitting knowledge bestowed by God to him to humanity for leading it on the right path is a positive recognition of the fact that man needs guidance and cannot discover all truth through his own efforts. This was provided by God through Prophets, of whom Mohammad (S.A.W) was the last. As the Prophetic chain was broken, guidance could be provided to the community only through men of learning and understanding‖. [2] The last Prophet Hazrat Mohammad (S.A.W) was the most knowledgeable creation of Allah--- the best and the one with the highest status. He was sent to teach the people the true religion. He showed the path to guidance and the route to success in this world and the hereafter. After Prophet (S.A.W) those who kept this path alive by following his example were the Sahaba (the companions of Prophet), then Tabiyeen, Taba Tabiyeen and till date Auliya-e-Karam are connected with same intensity of love which cannot be explained through art of linguistics, it ought to be felt. Great Auliya-e-karam such as

 Hazrat Abu Yazid Taifor bin Aisa titled as Bayezd Bustami (May Allah merciful to him)

 Hazrat Abu Alhasan Ali bin Jafar Kharqani (mayAllah merciful to him) 1  Hazrat Abu Ali Fazal bin Mohammad Altosi titled as Abu Ali Farmadi (May Allah merciful to To him)

 Abu Yaqub Khawaja Yuosaf Alhamdani Alnomani (May Allah merciful to him)

 Hazrat Khawaja Abul Khaliq Khajwani Almaliki (May Allah merciful to him)

 Hazrat Khawaja Arif Revgari (May Allah merciful to him)

 Hazrat Khawaja Mehmod Apkhar Qanvi (May Allah merciful to him)

 Hazrat Khawaja Ali Alnasaj Rameti titled as Hazrat Azizan (May Allah merciful to him)

 Hazrat Khawaja Mohammad Baba Samasi (May Allah merciful to him)

 Hazrat Khawaja Amer kalal (may Allah merciful to him)

 Hazrat Khawaja Baha-udd-din Shah Naqshband (May Allah merciful to him)

 Hazrat Khawaja Ala-ud-din Mohammad bin Mohammad Albukhari titled as Khawaja

Attar (May Allah merciful to him)

 Hazrat Moulana Yaqub Charkhi Logari (may Allah merciful to him)

 Hazrat Nasir-ud-din Ubaidullah bin Mahmod Alsamarqandi titled as Khajaw Ahrar

(May Allah merciful to him)

 Hazrat Moulana Mohammad Zahid Badakhshi Hisari (May Allah merciful to him)

 Hazrat Khawaja Darwaish Mohammad Alkhawarzami (May Allah merciful to him)

 Hazrat Khawaja Mohammad Moqatadi Alomankangi Albukhari (May Allah merciful to him)

 Hazrat Moid-ud-din Bairung Mohammad Baqi Billah Alkabuli (May Allah merciful to him)

 Hazrat Imam-e- Rabbani Mujadad Alf Sani Sheikh Ahmad Alfaroqi (May Allah merciful to Him) [3]

In succession with the saintly efforts of Hazrat Sheikh Ahmad Sirhindi who is known as a Hazrat Mujaddid Alf Sani, Hazrat Akhundzada Saif-ur-Rahman (May Allah merciful to Him) performed valuable services in the field of Religion and Sufism. He devoted his whole life for the services 2

of Islam through his knowledge and wisdom. Hazrat Akhundzada Saif-ur-Rahman Mubarak was a morning star of hope not only for the Sufis but also for the true followers of Islam. Hazrat Akhundzada Saif-ur-Rahman Mubarak (May Allah merciful to Him) was an Islamic scholar and a Sufi Sheikh of the Naqshbandi Mujadadi, Chishti, Qadri and Soharwardi tariqa. He was also the founder of the Saifia, the branch of the Naqshbandia Mujaddidia order of Sufism. He belonged to Hanafi school of thought of Islam. Many people accepted Islam through Him. His followers practice strict compliance with Sunnah. Early life Hazrat Akhundzada* Saif-ur-Rahman Mubarak was born in a small village Baba Kalai, Tehsil Qilawal, Disrtict Kot, Ningerhar a province of Afghanistan, about 20 km away from Jalalabad on Moharam 20,1344 A.H.(August 10,1925 A.D). But according to the book―Dra-tul-Biyan fi sirat Akhundzada Saif-ur-Rahman(May Allah merciful to Him) in Arabic Translated by Mufti Sayed Ahmad Iyaz Shah, Maktab-e-Saifia, Markazi Astana-e-Alia Faqirabad Sharif Lahore, p-2 3, 1991, the date of birth of Hazrat Akhundzada Saif-ur-Rahman Mubarak(may Allah merciful to Him) is written 1349 A.H.[4] During His interview to the Daily Muslim, He told that He was born in Afghanistan In the province of Nangarhar which is 8 hours from the birth place of Data Gung Bakhsh Ali Hajweri (R.h). (5) His father Qari Mohammad Sarfraz khan named his son Saif-ur-Rahman but He was known by the titles of Qutab-ul-Arshad, Mujadad-e-Zaman, Imam-e-Khurasan, Pir Archi Khurasani and Hazrat Mubarak Sahib. [6] His father Sufi Sarfraz Khan was a true Muslim. He was a disciple of Sheikh Haji Mohammad Amin who belonged to Qadiriyah Sufi order. Sufi Sarfraz Khan went to see his Murshid along With his son. At the very first sight the Sheikh predicted that the child would be the Sultan of all the Auliya of his time and would be renowned throughout the world. [7]

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*Akhundzada is a title which is used for a teacher or teacher’s son. It was for Ulema in central Asia. In the Easter Turkistan this word is used in the meaning of Afandi (sir). It means high caliber Ulema or scholars.

Education He received most of his early education from his father who was his initial teacher and spiritual guide. He memorized the Few Surahs of holy Quran. His mother died when His age was13 years. At that time, the areas now included in Pakistan were Famous for religious education and attracted seekers from all Over the Muslim world. Akhundzada Saif-ur-Rahman moved To Peshawar (Pakistan) in the early 1940s and stayed there for many years. He received the knowledge of Hadith, Tafseer, Fiqah and Usul-e-fiqah, Aqaid and Tajweed from the prominent scholars of time. The names of some prominent teachers of Hazrat Akhundzada Saif-ur-Rahman are following

1. Hazrat Moulana Mohammad Adam khan Sahib (Amozo Gari)

2. Hazrat Moulana Mohammad Islam Sahib (Baba Kali Kot)

3. Hazrat Moulana Waleed Sahib who is known as a Mullah Sahib (Kot Haider Khail)

4. Hazrat Allama Moulvi Mohammad Aslam sahib (Kot Haider Khail)

5. Hazrat Allama Moulvi Mohammad Faqir Sahib Siray Gun day (Fared-e- Kalajat)

6. Hazrat Allama Moulana Mohammad Husain Sahib (Mitrali Gaon)

7. Hazrat Moulana AbdulBasit Sahib (Hazrat Akhundzada Saif-ur-Rahman Mubarak‘s elder brother) who is known as A Bacha Lala Sahib

8. Sayed Abdullah Shah Sahib (Syed Ahmad Khail Gaon)

9. Hazrat Allama Moulana Moulvi Sahib Logar Bagh Sri Payan Sahib District Qandoz [8]

In spite of these teachers, He also received the education of Grammar, Sarf, Nahiv, Tafseer, Asul-e-Tafseer, Hadith, Asul-e-Hadith, Fiqh, Asul-e-Fiqha, Tajweed, Qirat and Aquaid From the other prominent scholars of Islamic teachings. After That He was a renowned scholar of Hanafi jurisprudence. After getting his education, He returned to Afghanistan, Living in Qandooz. Afghan Government allotted Him land In Dasht Archi where He built a beautiful Mosque and his

House. Hazrat Akhundzada Saif-ur-Rahman Mubarak himself Became Imam and Khateeb of the Mosque. He started free Dars-e-Nizami courses to the students, both beginners and Advanced. Entry into Sufism Hazrat Akhundzada Saif-ur-Rahman Mubarak‘s father Hazrat Qari Sarfraz khan was a Sufi and a disciple of Sayed Mohammad Amin (May Allah merciful to Him) who was a Qadri saint. His Father initially guided him about Sufism. Hazrat Akhundzada Saif-ur-Rahman said, ―I had got a lot of faiz and Anwars from His father‖ [9] But Hazrat Akhundzada Saif-ur-Rahman was still feeling a Need of spiritual guide and his spiritual thirst was increasing day by day. Hazrat Shah Rasul Talqani who was a great Naqshbandi saint of the time was known by the title of Moulana Talqan. He belonged to Tagab Sharif. He was the disciple of Hazrat Ahundzada Tagab (MayAllah merciful to him). He was given permission in Qadria, Chishtia and Soharwardia order of Sufism by his Murshid. Moulana Shah Rasul Talqani (May Allah merciful to him) went to see Hazrat Sayed Shamas-ul-Haq Kohistani who was a great Naqshbandi saint of the time. He asked Shah Rasul Talqani to spend a few days in his company. Shah Rasul Talqani agreed with him. Moulana Shamas-ul-Haq Kohistani took initiate and Hazrat Moulana Shah Rasul made rapid progress in Naqshbandi order. In 1350 A.H. Hazrat Moulana Shamash-ul-Haq Kohistani died. Moulana Shah Rasul returned to Tagab Sharif and started teaching in Tagab Sharif.He died in 1360 A.H. [10] But in the book ―Dra-tul-Biyan fi sirat Akhundzada Saif-ur-Rahman (May Allah merciful to Him) in Arabic‘‘ Translated by Mufti Sayed Ahmad Iyaz Shah, Maktab-e-Saifia, Markazi Astana-e-Alia Faqirabad Sharif, the date of death of Hazrat Shah Rasul Talqani is written 1381 A.H. [11] Hazrat Shah Rasul Talqani visited the area. Akhundzada Saif-ur-Rahman who had already developed a special interest in Sufism and had restored to private study for a conceptual understanding of the subject, was among the audience. Hazrat Akhundzada Saif-ur-Rahman was greatly impressed by Hazrat Shah Rasul Talqani and He requested for Bayat. His request was accepted. Hazrat Sheikh-al-Mashaikh Shah Rasul Talqani (May Allah merciful to him) admitted him to his discipleship In 1381 A.H at the age of 32 years in Naqshbandi order. He was instantly granted Zikr-e-Qalbi. Hazrat Akhundzada Saif-ur-Rahman made rapid progress into various

stages of Spiritual development under the Naqshbandi order. Soon He was placed at higher spiritual status. Hazrat Shah Rasul Talqani (May Allah merciful to him) was an old and weak man. So he instructed his salikens (followers) to Remain in the company of Hazrat Moulana Mohammad Hashim Samangani after his death. Hazrat Moulana Mohammad Hashim Samangani was a beloved Khalifa of Hazrat Moulana Shah Rasul Talqani.Hazrat Shah Rasul Talqani died in 1381 A.H. Hazrat Akhundzada Saif-ur-Rahman was very sad and disappointed on the death of his beloved Murshid Hazrat Shah Rasul Talqani. After his murshid‘s death, Hazrat Akhundzada Saif-ur-Rahman Mubarak got Bayat from Hazrat Moulana Mohammad Hashim Samangani, who renewed the dhikr and started guiding Hazrat Akhundzada Saif-ur-Rahman Mubarak in his spiritual journey. Hazrat Shah Rasul Talqani said to Hazrat Akhundzada Saif-ur-Rahman Mubarak, ―I am old man and I don‘t hope to see you again. After me join the company of Moulana Mohammad Hashim Samangani necessarily and consider him like me. Moulana Mohammad Hashim Samangani is unique in the age of his time‘‘ [12] Akhundzada Saif-ur-Rahman purchased land for his Pir and Built a meeting-house (Khanqah) for him where a large number of people Entered the Naqshbandi order. In 1387 A.H.Moulana Mohammad Hashim Samangani fell ill. He called for Akhundzada Saif- ur-Rahman to perform the duty of training of Saliken (followers). This not only provided opportunity to Hazrat Mubarak Sahib to enjoy the company of his Murshid, but also gave an implicit indication of his superiority over other Saliken In the eyes of the Murshid. Akhundzada Saif-ur-Rahman performed his duties with responsibility and Murshid gave him Mutliq Khilafat. Akhundzada Saif-ur-Rahman served his Murshid for three years. After a short time, Hazrat Moulana Mohammad Hashim Samangani asked Akhundzada Saif-ur-Rahman to go to See Sheikh Haji Pachero for training in the Qadria order. Soon He was granted with Khilafat of that order too. After some time, He travelled in various parts of Afghanistan including Nangarhar, Jalalabad and Nauman on his Murshid‘s instruction. After that, Akhundzada Saif-ur-Rahman returned to Archi and remained busy in spreading the essence of the religion. After a short time, Moulana Mohammad Hashim Samangani intended to go to Pakistan for cure of his disease. In Pakistan, He Stayed in Noshahrah in the house of Moulana Abdul salaam who was the disciple of Hazrat Moulana Mohammad Hashim Samangani. But Moulana Mohammad Hashim Samangani died in 1391 A.H. when His age was 40 years. Before his death, He had ordered all

his disciples to join the company of Akhundzada Saif-ur-Rahman Mubarak. He was buried in Pir-Sabaq in Noshahrah. When Akhundzada Hazrat Saif-ur-Rahman listened to about the death of His Murshid, He became very disappointed and moved to Noshahrah. He visited the grave of His Murshid and built a meeting-house (Khanqah) near the grave of his Murshid for Saliken and visitors. Akhundzada Saif-ur-Rahman’s returning to Archi (Qandooz) When Akhundzada Saif-ur-Rahman Mubarak returned to Archi, He had become a great scholar of religion and known saint. People had to come to see him from all over the country. A large number of the people entered the Naqshbandi order. His spiritual influence spread rapidly in the areas of Nangarhar, Nauman, Jalajabad, Kabul, Qandooz, Takhara, Bulkh, Faryab, Qandhar, Samangan and Baghlan etc. He carried on his work partly through personal guidance and Oral instructions. Performing of Hajj In 1398 A.H. Akhundzada Saif-ur-Rahman Mubarak performed Hajj and visited Madina Munawara and other religious places. After performing Hajj, He returned to Afghanistan and remained busy in his religious activities and Sufism. Emigration to Pakistan When Afghanistan came under Russian influence, many religious leaders and Sufi saints were arrested or killed. Hazrat Akhundzada Saif-ur-Rahman Mubarak was also arrested on 27 April 1987. ―Pir* Hazrat Akhundzada Saif-ur-Rahman Mubarak Sahib took on jihad and for the first time 70 followers met shahadat. This jihad continued for 14 years. After Russian‘s withdraw from Afghanistan, Pir Hazrat Akhundzada Saif-ur-Rahman Mubarak Sahib stopped the jihad and decided to migrate to Pakistan (following the Sunnah of the Holy Prophet (peace be upon Him) on the plea that then ongoing conflict in Afghanistan was nothing but a power struggle among the various religious and political parties.‘‘ [13]

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*The term Pir, which literally means “old man” in Persian is an honorific given to a Sufi. Many other terms are employed to denote spiritual mastery, the most common being Sheikh (Chief) and Murshid (Master).

In Pakistan, He went to Pir Sabaq, a small town near Nowshehra district of K.P.k Province. He spent three years in providing religious services to the people of Noshahrah. In 1409-1410 A.H., Sultan Mohammad Khan, Haji Mir Asghar Khan and his nephew Haji Mohammad Yousaf Khan who was The Sardars (head) of Afridi tribes of Bara offered him land, Which He accepted. He constructed there a meeting-house for visitors and a beautiful Mosque and a building for Madarsa. Soon Bara became the center of spiritual guidance and people had to come there from every part of the country. But in Bara, Mufti Munir Shakers opposed to Akhundzada Saif-ur-Rahman. Mufti Munir organized his armed group named Lashkar-e-Islam who had already been expelled from Khurram agency by the Political agency due to his involvement in sectarian violence. The efforts to make him stop openly preaching his wrong beliefs and hurting the deep and sincere feeling of the true Muslims, Pir sahib and his followers left no stone unturned to bring the miscreant to task. NWFP govt. was approached and made aware of the potential danger that Munir shakir kept in his personality and his setup. A danger that could spark a nation wide unrest.Ulema belonging to Ahl-e-Sunna wal jamat got activated all over the country and numerous conventions were held demanding the govt. to punish Munir shakir. Consequently, the political agent asked the peace committee to come into play the Jirga finally decided to ask both the parties to leave Bara. [14] In 2006 A.D., due to tense situation in Bara, A Akhundzada Saif-ur-Rahman Mubarak decided to move to Lahore. Since then He spent last days of His life in Faqir Abad, Lahore. But Munir shakir did not leave Bara. It was mainly because of his alliance and network with banned parties. The govt. must be taken strict actions against him and his companions under section 295 C. His Death The lamp of Knowledge and mysticism and true portrait of Sunnah of Holy Prophet (SAW), a great personality of Hazrat Akhundzada died on June 2, 2010 and traveled toward his last destination. Thousands of people participated in his funeral prayer from all of the country including religious scholars, his caliphs and disciples. They admitted his services in their own words. Special editions of news papers and magazines were published on his death throughout the country. Seminars and condolence references were also held. Monthly Anwar a Raza published a second special number about his biography.The impacts of his teachings and

trainings are present in his sons, caliphs and disciples. They would spread his spiritual teachings throughout the world. Under the supervision of his successor and son Allama Muhammad Saeed Haidri unity would be maintained among the Muslims. It is a fact that Allah Almighty had filled the heart of Saint with his knowledge and light that would be lit till the dooms day and people would be benefited forever. If the righteous people observed the time, then they would see the Mujaddid in the shape of Hazrat Akhundzada who was eliminating the ignorance and un-Islamic deeds with spiritual lights. His family Hazrat Akhundzada Saif-ur-Rahman Mubarak had thirteen (13) Sons and four daughters but according to Quarterly Anwar-e-Raza, the number of daughters of Hazrat Akhundzada Saif-ur- Rahman Mubarak is seven (7) [15] They are pious and busy in spreading Islamic teachings. Names of his sons are given following- 1. Hazrat Akhundzada Muhammad Saeed Haidri: He is the elder son of Hazrat Akhundzada Saif-ur-Rahman Mubarak. He is the successor of Hazrat Akhundzada Saif-ur-Rahman (R.h) of Astana-e-alia Fakirabad Sharif, Lahore. He is the great scholar and saint. He has participated in the Afghan jihad against Russia, and the present Muslim independent states of Russia. He has worked as a chief justice of Supreme Court of Afghanistan during Talban regime, in spite He belongs to Brailvi sect. 2. Hazrat Moulana Akhundzada Mohammad Hammed Jan Saifi: He is the second son of Hazrat Akhundzada Saif-ur-Rahman (R.h). He is a prolific scholar of Islam and the great saint of Saifia Naqshbandia order. He was born in 1960 in matta near disht Archie, Afghanistan. He has been working as a teacher of Islamic teaching from eighteen years and his many students are working as a teacher and Mufti. 3. Hazrat Moulana Abdul Baqi Jan Saifi: He is the third son of Hazrat Akhundzada Saif-ur-Rahman. He was born in 1964 in Afghanistan. 4. Hazrat Moulana Hafiz Mohammad Habib Saifi: He was born in Pakistan in 1971. He is the fourth son of Hazrat Akhundzada Saif-ur-Rahman Mubarak (R.h). He is also Qari, hafiz and alam. In 1998, Hazrat Akhundzada Saif-ur-Rahman Mubarak has bestowed him the Khilafat. A large numbers of the people belonging to Afghanistan, Iran, Syria, Khurqan, Mashhad etc are His disciples. His disciples belong to the

four Islamic jurisprudences of Hanafi, Shafi, Maliki, and Hanmbli. 5. Hazrat Allama Qari Ahmad Saeed entitled Yar Jan sahib: He is the fifth son of Hazrat Akhundzada Saif-ur-Rahman (R.h). He was born in Pakistan in 1975. He has got his early education from Hazrat Moulana Hammed Jan Saifi. In 1988, he is bestowed the Khilafat. He is a perfect scholar and the great Sufi. Hazrat Akhundzada Saif-ur- Rahman Mubarak said, ―Those who bayat at the hands of Qari Ahmad Saeed or Moulana Mohammad Hammed Jan Saifi or Qari Mohammad Habib is just like bayat at the hands of Me‖.[16]. 6. Hazrat Saif-ullah Jan Saifi: He was born in Bara, Peshawar, Pakistan in 1985. He is the sixth son of Mubarak Sahib. In 2000, Mubarak Sahib bestowed him Muquaid Khilafat. 7. Hazrat Safiullah Saifi: He was born in Bara, Peshawar, Pakistan in 1988. He is the nephew of Hazrat Rohani Sahib.

8. Hazrat Sayed Ahmad Husain Bad shah saifi: He has completed Hifz-o-Tajweed and Dars-e-Nizami.

9. Hazrat Sayed Mohammad Hassan Saifi. He has memorized the Holy Quran.

10. Hazrat Mohammad Mohsin Saifi: He is an early age boy and a student of Quran and Dars-e-Nizami

11. Hazrat Njeeb ullah Saifi: He was born in 1989 in Bara, Peshawar, Pakistan.

12. Hazrat Habib ullah Saifi: He was born in 1991 in Bara, Peshawar, Pakistan. 13. Hazrat Husain ullah Saifi: He was born in 1996 in Bara, Peshawar, Pakistan. He is the nephew of Hazrat Sufi Kandal khan. His mother has died. [17] Religious beliefs of Hazrat Akhundzada Saif-ur-Rahman Mubarak Hazrat Akhundzada Saif-ur-Rahman Mubarak was a Sunny saint and the follower of Hanafi 10

jurisprudence of Islam. In the principles and Aquaid He belonged to the great Islamic scholar Hazrat Imam Abu Mansur Matridi.* According to himself,―I am Sunni, Hanafi but not Brailvi or Deobandi‖ and in the four jurisprudence of Islam, Faqir is the follower of Hanafi jurisprudence, and a student of the great Hanafi Ulema of Afghanistan and Pakistan. So he cannot change Hanifiat to Brailviat because Faqir is Hanafi‖. [18] In Sufism He was the followed of Hazrat Sheikh Abdul Qadir Jelani (R.H) in Qadria order, Hazrat Mujaddid Alf Sani Imam-e-Rabani Sheikh Ahmad Sirhindi Al Faroqi (R.H) in Naqshbandi order, Hazrat Sheikh Shahab-ud-din Soharwardi (R.H) in Soharwardi order And Hazrat Khawaja-e-Khawajgan Moin-ud-din Chishti Ajmeri (R.H) in Chishti order. According to Monthly Al- Saif- ussarim,―Pir Saif ur Rehman Mubarak is a true Spiritual Khalifa of all the four silsilas (chain ) in Tassawaf today and in the chain is spiritually a direct Khalifa of Imam Rabbani Hazrat Mujadid Alf Sani (R.h), Hazrat Bahao-ud-din Naqshband (R.h), Hazrat Khawaja Moin-ud-din Chishti (R.h,) Hazrat Sayedna AbdulQadir Jilani (R.h) and Hazrat Shahabud-ud-din (rah) and is blessed with the blessings of all the Sufis, Sheikhs and Auliya-e- karam (R.h);[19] Naqshbandia Saifia Tariqah There are about 40(forty) Tariqahs- all of them are sound in principle and origin. Examples are the Rifa^yyah tariqah, the Qadiriyyah tariqah, the Naqshbandiyyah tariqah, the Shadhiliyyah tariqah, the Badawiyyah tariqah, among others. All of them were established and founded by the great scholars of Ahle Sunnah in compliance with the religion, i.e., in compliance with the Quran and Hadith, Ijma^and athar. However, today there are many people who claim to be followers of a particular tariqah, yet have perverted and misapplied the original tariqah—thereby doing things contrary to the religion although such people exist, they do not shake the foundation, the truthfulness, or the credibility of the tariqah. [20]

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*Muhammad ibn Muhammad ibn Mahmud Abu Mansur Al-Samarqandi Al-Maturedi Al-Hanafi (d.333) of Matured was one of the Imams of mutakllimun of Ahle-sunna. He was known as the Imam of guidance and Sheikh-ul-Islam. He excelled in refuting the Mu-tazilla. His famous work is “Kitab al-Tawhid”.

Al Ghajdawani (R.H) who set the foundation for the Naqshbandiyyah tariqah wrote a letter to one of his student. In his letter He said, I urge you to acquire the knowledge and the good manners and to be God-fearing. Follow the traces of the good scholars who lived during the first 300 years after the immigration of the Prophet (S.A.W) and the scholars who followed their path after them. Adhere to Ahl us-Sunnah wal-jama^ah. Study the Fiqh, (that is the knowledge of the rules of the religion), Study the Hadith, (the knowledge of the sayings of the Prophet (S.A.W), study the Tafsir, (the interpretation of the Quran), and beware and avoid those who are ignorant and claim to be Sufis; [21] Hazrat Akhundzada Saif-ur-Rahman was an Islamic mystic of the Saifia branch of the Mujaddidi Naqshbandi order of Sufism. The Naqshbandi is one of the largest and most widespread Sufi orders in the Islamic world. Like others they trace their Origin to the Holy Prophet (S.A.W). The Holy Prophet (S.A.W) conveyed both exoteric (normative) and esoteric (mystical) practices, the archetype of the ideal man (insane-e-kamil) whom Sufis seek to imitate in all respects, and the channel for divine grace. Sufis maintain that this grace is passed down through the Holy Prophet (S.A.W) to various generations of spiritual perceptions in an unbroken chain or Silisila. This grace, first transferred from Sheikh to disciple during the ritual of spiritual initiation (Bay at), is said to give the disciple access to a transcendent sphere. Sufis maintain detailed biographies of the teachers in their silisila who exemplified the ideal man and serve as repositories, living and deceased of grace. The accounts of their lives also contain didactic tales and instructive sayings to be applied in everyday of life. In these ways, Naqshbandi order of Sufism constitutes a cumulative tradition, orally, literally and experientially. No authentic spiritual path is possible without a master and Sufism is certainly no exception to this universal principle. The Sufi master is the representative of the esoteric function of the Prophet of Islam and by the same token he is the theophany of divine mercy which lends itself to those willing to turn to it. The Shariah, the divine law is meant for all Muslims and infact from the Islamic point of view, for all human beings. But the tariqah, is meant only for those who seek Allah here and now, and who seaech after that immutable truth which although present here and now, is at the same time transcendent and eternal source of all revelation. The tariqah is thus a means wherely man can return to the origin of the Islamic revelation itself and become, in a spiritual sense both a companiom and successor of the Holy Prophet (S.A.W) and 12

the saints.The role of spiritual master or Murshid is to make spiritual rebirth and transformation possible. Being himself connected through the chain of initiation (Silsila) to the Prophet(S.A.W) and to the function of initiation inherit in the Prophetic mission itself, the master or Murshid is able to deliver man from the narrow confines of the material world into the illimitable luminous spece of the spiritual life. Through him, acting as the representative of the Prophet (S.A.W), spiritual death and rebirth takes place by the virtue the Baraka which he carries within himself. Hazrat Akhundzada Saif-ur-Rahman was a true caliph of all four Silsila (chain) in Tassawaf and 50 thousand Khulefah and 14 lacks followers around the world-from Afghanistan, Britain, America, France, Germany, Spain, Iran, Tajikistan, Uzbekistan, Qazakistan, UAE, Jordan, Saudi Arabia are participating in the preaching of Islam. Their aim of life is to keep the love, grace, and respect of the Holy Prophet (peace be upon Him) and the friends of Allah in every walk of life. His followers (safes) are following Sunnah and trying to live their lives according to rules and regulations of Islam as guided by the Pir Sahib Mubarak. According to Pir Sahib,―our mission was, is and would always be to spread and follow the love of Allah and His beloved

Prophet(peace be upon Him) against every evil and every fitna‖ [22]

Spiritual theosophy of the Saifia Naqshbandia order Hazrat Akhundzada Saif-ur-Rahman belonged to Mujaddidi branch of the Naqshbandi order of Sufism. “The founder of the Mujaddidi branch of Naqshbandia is Sayed Ahmad Sirhindi (d.1642). A scholar and mystic, Sirhindi is famous for having rescued Indian Islam from absorption into Hinduism by undertaking a far-reaching intellectual and spiritual revival movement. For this achievement, Sirhindi earned the title of ―Mujaddid ‗Alf al-thani‖ or ―Renewer of the second millennium‖ [23] Sheikh Ahmad Sirhindi (R.h) had refined Naqshbandi teachings by elaborating a more precise conceptual road map of mystical states as well as more precise methods for attaining them. According to his cosmology, the world is created by God‘s eternal and uncreated formless essence (Ain-ul-zat). According to Sirhindi although God created the world but there is no relationship between creation and his formless essence. Formless essence gives rise to four levels of manifestation via a transitional realm called the ―quality of wholeness‖ (Shan-e-Jami). It acts as a bridge between the uncreated and created realms, thereby protecting God‘s unique nature. 13

The created realms comprise a hierarchy of levels descending from subtle qualities (lataifs) toward gross material existence. The first level of manifestation is oneness (Ahadiyat) or Essence (zat). The second level of this manifestation is unity (Wahdat). The third level is uniqueness, the attributes are articulated; eight divine attributes (Sifat-e-Zat-e- Haqiqi) quality transcendent being through affirmation. Eight attributes of negation (Sifat-e- Salbia) deny imperfection in God while at the same time affirmation His unique nature (He has no equal, no beginning or no end). The positive attributes (Sifat-e-failiya) describe Him in terms similar to the eight attributes: merciful, life giver, creator, and so forth. The forth level of manifestation is man and rest of the created world together called the circle of contingent existence (Daira-e-imkan). On the upper level of the circle lies the ―world of divine command‖ (Alam-e-Amr). ―The world of divine command‖ (Alam-e-Amr) is linked to the higher levels of manifestation. It represents the macrocosm. Its direction is one of ascent and God‘s unity of essence is the goal or end of the journey. On the lower level of the circle is the ―world of creation‖ (Alam-e-Khalq). The ―world of creation‖ (Alam-e-Khalq) represents the microcosm and its movement is one of descent. The world of divine command represents the spiritual domain while the world of creation represents material existence including mental life. These two worlds are joined by the world of ideas (Alam-e-mithal). These inner senses have a systematic network in the human torse called Lataif (single Latifa) which collectively form the morphological basis for Naqshbandi Spiritual transformation. The Lataif have been described as subtle centers, sheaths, fields or bodies. However there is no fixed location and Lataif could be anywhere in the body. Logically, if they were fixed, say Naqshbandi, they would be bound by the temporal world. It may be heart, which is the one Latifa linked to a particular organ of the body.Allah almighty has created two types of universes. One is made of materials and we call that ―Alam-e-khalaq‖. And the second on which Allah almighty has created by saying ―Kun” (means “Be‖), and we call this ―Alam-e-Amar‖. In the same way Allah almighty has created the human body, which is made of material, and the body includes the things of second type which is the ―Alam-e-Amar‖, these types are called ―Lataif”. Lataifs are not made out of any material; they are created without any source. These are the things which are mentioned in the Holy Quran. These Lataifs are with human since they were born. [24]

According to Shah wali ullah, ―A seventeenth century Naqshbandi reformer, having completed his journey through the Lataif,* the disciple is then dominated by the Lataif that is strongest in his nature‖. [25] According to Henri Corbin, ―There is a vital connection between the spiritual heart and the physical one, though the modality is essentially unknown. The heart is also unique in being the only Latifa not associated with an element‖. [26] According to Naqshbandis, the Lataif constitute the morphological basis for Sufism and are found in some forms in all Sufi orders and without them cannot be Sufism. The first five Lataif are located within the world of divine command and the last two are located within the world of creation. When these Lataifs start to mention their Lords name, then the curtains of drowsiness are removed, and the love of his Lord becomes live in him. At that time he is has full faith that he is in front of his Lord. That faith becomes strong that if I am not looking at Allah almighty then surely He is looking at me. And if a person is sure that his talks and actions are getting noted and written every second then surely he won‘t do anything against the sayings of Allah Almighty. [27] A brief description of the Lataifs is given below. The first Latifa: The first Latifa of the divine command (Alam-e-Amr) is Heart (Qalb). It is located two inches below the left nipple. Its color is yellow and its Prophet is Hazrat Adam (A.s). Latifa-e-Qalb requires the disciple to cultivate humility, perform long prayers and prayers of repentance. The second Latifa: The second Latifa is spirit (Ruh) and is located two inches below the right nipple opposite the Latifa Heart (Qalb). Its color is red and it is belonged to the Prophet of Hazrat Ibrahim9A.S) and Hazrat Noh (A.s). The Latifa-e-Ruh requires the disciple not to be distracted or enticed by the manifest world and to fast. ______

*The term latifa derives from the Arabic word latif, meaning “sensitive or subtle.” First mentioned by contemporaries of Iraqi

Mystic, Ahmad ibn al-Junaid (d. 910), they were more mystically developed by the central Asian Kubrawi Sufis, especially, Razi, who formulated the first five lataif. Another Naqshbandi, ‘Ala Uddawla simnani (d. 1336) added the last two latif. Sirhindi articulated this model in greater detail and linked it more closely to practice.

The third Latifa: On the left side of the breast above the Latifa –e-Qalb lays the Mystery (Sirr). Its color is white and its Prophet is Hazrat Mosa (A.s). At the stage of Sirr, the disciple follows the laws of Quran and Sunnah and is normally steadfast within. The fourth Latifa: On the right side of the breast opposite the Latifa-e-Sirr is the Latifa-e- Khafi. Its color is black and its Prophet is Hazrat Esa (A.s). At Khafi, the disciple must be God-fearing and avoid things which are permissible for other Muslims. The fifth Latifa: The vertical passage between the four Lataif corresponds physically to the sternum and is called the higher arcane (Akhfa). Its color is green and its Prophet is Hazrat Mohammad (peace be upon Him). Hazrat Mohammad (peace be upon Him) represents the apex of the world of divine command, the supreme center. The Akhfa is the stage of a Wali or a Pir .The disciple follows not merely the outward Sunnah but an inner Sunnah as well and regularly recites prayers. At this stage, the disciple gains Marifa or Gnostic wisdom. The first four Lataif are linked to God‘s differentiated attributes in wahidiyya from which they receive their Grace (Baraka). The fifth Latifa Akhfa originates in wahat (unity). The sixth Latifa: The sixth Latifa is soul (nafs) and is located in the middle of forehead between the eyes. Its color is like dirty (mud). At nafs, the disciple‘s base is completely cleaned. This stage signifies the moral and spiritual purification of the Saint in both thought and action. The seventh Latifa: The last Latifa is Qalbi.The Qalbi corresponds to physical body and is the combination of four basic elements: water, air, mud and fire. Its color is like fire.Within Qalbi are four additional Lataif which have their origin in the four major Lataif. Water derives from Ruh, Fire from Sirr, Air from Khafi and Mud (earth) from Akhfa. Each successive Lataif both incorporates and transcends the previous one. Thus the first four Lataif are enfolded and completed in Akhfa (fifth Latifa). Each Latifa has particular color and Prophet. The color of each Latifa can be perceived when the eyes are closed or may be open. But all disciples cannot experience these colors. According to Naqshbandis, Each Sufi order or spiritual path has its own method for ascent to the transcendent via Lataif. For example, the Chishti method is based on the principle of going beyond ―I am-ness‖ or the sense of a separate self. It emphasizes activities that provoke ecstasy (literally: ―out of body‖) such as the all night spiritual concert (sama) and dancing (wajd, ecstasy).The Qadri and Soharwardi seek to undermine self-structures with rigorous ascetic

practices such as fasting and long prayers vigils. ―The taste of the transcendent‖ occurs through the conjunction of two elements that form the corner-stones of Naqshbandi mystical practice: the Sheikh‘s projection of divine grace and the disciple‘s effort to attract it called, ―permanent remembrance of God‖ or Dhikr. It is through the synergy of these two practices that the Lataif are activated. [28] Hazrat Shah Wali ullah Dehlvi (R.H) in his book ― Alqol-Aljameel‖ says, ―These Lataifs move like a pulse‖.[29] In the Naqshbandi order, the Sheikh first bestows grace (Baraka) at the time initiation (Bayat) by placing his four fingers on the heart and pronouncing the name ―Allah‖ three times. The term ―Naqshband‖ is introduced by Hazrat Shah Baha-ud-din Naqshband in Sufi order. At the time of Bayat, a disciple learns to perform dhikr in order to attract and become more sensitive to the Sheikh‘s grace. Subsequently, the disciple performs progressively more advanced contemplative exercises in order to open each Latifa. Thereafter, the Sheikh initiates each Latifa when he deems the disciple is prepared to undertake the next step. Tawajjuh (Facing)-e-Sheikh Many Sufis use the term ―Baraka‖ to describe the blessing power, Faiz and Tawajjuh (facing). Although these terms have different meanings but they refer essentially to the spiritual power of a Sheikh as well as his caliph. In the Naqshbandi order the Tawajjuh is the ability to project Baraka (grace-Faiz) to a disciple. The term Tawajjuh comes from Wajh or face in Arabic and means ―facing or confronting‖. [30] Holy Prophet (PBUH) said that all the Anwarat and Tajaliyyat in my chest (heart) were transferred into the chest (heart) of Hazrat Abu Bakar Sadidique (R.Z) through Tawajjuh, so what is this transference through Tawajjuh. When one stays in the company of his Sheikh the things change. [31] In Naqshbandi order Tawajjuh signifies the Khalifa‘s projection of ―blessing‖ in order to awaken the disciple‘s Lataif. Tawajjuh is the principal exercise for awaking dhikr in the disciple‘s heart. Not only do Sufi Sheikhs perform Tawajjuh but also Khalifas and even advanced disciples do. Tawajjuh can be taken at any time or place and there is nothing formal about the process. According to Ken Lizzio,―An integral part of activating the Lata’if, Tawajjuh also cleanses the disciple of impurities in the form of destructive habits or undesirable behavior, that is, actions

not in conformity with the Shari ‗a. The Khalifa cannot absorb the disciple‘s destructive habits during Tawajjuh; however, insofar as Baraka is projected outward from khalifa to disciple, it is possible for disciple to absorb lingering impurities in the Khalifa. Notwithstanding the one-way nature of the transference, Khalifas sometimes experience symptoms of nausea, intense headaches, or fatigue after Tawajjuh. The Sheikh, too, is said to suffer from these unpleasant side effects. In fact, some of his chronic health problems are attributed to the negative by-products of Tawajjuh. For the novice, Tawajjuh is both mentally and physically exhausting, necessitating long periods of rest after an hour‘s practice. It also stimulates ravenous levels of hunger.‖ [32] According to Sufi Nisar-ul-haq,―One Tawajjuh is better than a hundred and forty years of prayers‖, [33] So the concepts of Tawajjuh and the facing of a Sheikh is useful for the disciples and it is cure of all spiritual evils. Dhikr (zikar) of Allah According to Ken Lizzio, ―The term dhikr means ―remembrance‖. Dhikr seeks to bring awareness to a white-hot point of concentration. The disciple must sit cross-legged, his hands joined together. One must relax, clear the mind and open oneself to the Sheikh‘s Faiz. Ideally, dhikr is performed in the physical presence of a Sheikh or Khalifa emanating faiz. When not in the Sheikh‘s physical presence, however, one may focus on a mental image of him. Representations of Sheikh in photos or drawings are eschewed. The optimum position is to sit directly across and as close as possible to the Sheikh. One must gaze at his visage (tasawwar-e- Sheikh) while silently repeating the divine name ―Allah, Allah, Allah‖, concentrating on the hear latifa. Alternatively, one may envision the name ―Allah‖ inscribed in Arabic on the heart‖. [34] Dhikr is considered as a continuous practice an the disciples are strictly directed to be involved in dhikr-meetings by the Sheikh because dhikr is a constant process to overcome the undesirable habits and the nafs. In this way a disciple may close to Allah. In the early stages of dhikr, a disciple may experience the strange condition, as indicated by the following account of a European physician: ―when I first came here I was repulsed by the conditions. They were much worse than they are now. We had no bathrooms and we had to go out into the fields to go to the bathroom. The Khanqah was small in those days, and it was so crowed you couldn‘t even sit on the floor. At night we slept shoulder to shoulder on the floor. I awoke in the morning covered

with insect bites. I was so repulsed by the conditions-not to mention the food-which I went back to Pakistan resolving never to return. But I came back---six times in all. Each time I felt close to a nervous breakdown from the stress of these conditions. But nothing happened. Everybody seemed to be getting it but me. I began to doubt I would ever get it. Then one day I was sitting in a small room performing Subha with a few Khulefah and all of a sudden the next thing I knew I was thrown to the floor in wajd (ecstasy). Once you get someone else‘s Tawajjuh all you want to do is share it with someone else‖. [35] There are two types of dhikr: 1-dhikr-e-Jali (vocal) 2- dhikr-e-Khafi (silent). Naqshbandis perform only dhikr-e-Khafi (silent). According to Naqshbandis, The Holy Prophet (peace be upon him) instructed his companion Hazrat Abu Bakr (R.z) in this method while He and the Holy Prophet (peace be upon Him) were secluded in a cave during the migration from Makka to Medina. This practice later was regularized by Hazrat Shah Baha-ud-din Naqshband (R.h), who claimed to have received silent dhikr directly from the disembodied spirit of Hazrat Khawaja Abdul khaliq Ghajdwani Al Maliki. The Naqshbandis employ two basic dhikr-e-Khafi formulae: The first dhikr is Ism-e-Dhat, the remembrance of one of the names of God alone, Allah. It is considered the essence of the divine name. The second dhikr is nafi-Isbat.It is more advanced practice.When all of the Lataif are opened, then a disciple is bestowed the nafi isbat (nafi wa ithbat) or ―the recollection of God though negation and affirmation‖. But a disciple may not undertake this type of dhikr until he is instructed by the Sheikh. The method of nafi isbat is that the disciple first places his tongue on the roof of his mouth and is not to exhale through the moth. Silently pronouncing the divine negation, ―la‖ the disciple draws from the navel area to the crown of head. Then ―ilaha‖ is pronounced concentrating in a line running from the head of crown to the right shoulder cap. From there a disciple drives ―illa‗llah‖ forcefully into the heart. There is no restriction or limitation of timing or place for nafi isbat. This practice is closed with ―Muhammad rasul Allah (peace be upon Him).

What Quran say about Dhikr Allah The Quran and the Hadith are full of command to remember Allah constantly and abundance. Allah says in the Quran,―Remember me and I will (as a favor) remember you‖ (surah-e- Baqarah). Praising those who are constantly engaged in dhikr, The Quran says,―They are such people who remember Allah while standing, sitting and lying down‖ (surah-e-Imran) In surah Arraf, Allah says, ―Remember your Rabb in your heart (silent dhikr) with humility and fear and (make dhikr) in a voice which is less than jahar (loudness), morning and evening and be not among the indifferent ones‖ (surah-e-Arraf). Allah says in the Holy Quran,―Verity, the remembrance of Allah is the greatest‖ (Surah Ahzab) The Holy Quran says, ―(the people who narrate the glory of Allah in the Mosques) are such men who are not diverted by commerce and trade from the dhikr of Allah, from establishing regular salaat and from paying Zakat. (they are such men) who fear a day when the heart and eyes (of men) will be up turned‖ (Surah nor). On another occasion Allah says, ―O people of imaan! Do not allow wealth and your children to divert you from the remembrance of Allah‖ (Surah Munafiqoon). Allah said in his Book: ―He is successful who purifies himself and remember the name of his Lord, and so prays‖ (87:14-15) ―He who turns away from the remembrance of his Lord, He will be cause him to undergo a severe penalty‖ (72-17) Hadith about Dhikr Hazrat Abu Hurairah and Hazrat Abu Saeed (R.z) narrate that the Holy Prophet (peace be upon Him) said,―The angles surround those people who sit down to make the dhikr of Allah, the Rehmat of Allah descends on them and peace descends on them‖ (Muslim Sharif). Hazrat Abu Musa (R.z) narrates that the messenger of God said,―The comparison between a man who makes a dhikr of his Rabb and one who does not make dhikr is like a living person and a dead person‖ (Bukhari Sharif). Hazrat Anas (R.z) narrates that the messenger of God said, ―When you pass by the gardens of Jannat, eat of its fruit‖ people asked: ―what are the gardens of Jannat‖? Rasul ullah (peace be upon Him) replied: Gathering of dhikr‖. (Tirmizi Sharif).

Hazrat Abu Saeed (R.H) narrated that the messenger of God (peace be upon him) was asked about the one who will be the noblest among the people on the Day of judgment and closest to Allah, He (peace be upon Him) replied: ―the men and women who remember Allah in abundance‖ some asked ―O Rasul ullah (peace be upon Him) what about the one who wages Jihad in the path of Allah? He (peace be upon Him): the one engages in (constant) dhikr of Allah is superior in rank to the one who wages Jihad, even if he fights so vehemently against Kuffar and Mushrikeen that his sword breaks and even he is dyed red in blood‖ (Ahmad, Tirmizi). Hazrat Abdullah ibn Umar (R.z) narrates that Rasul ullah (peace be upon Him) said: ―every thing has a polish and the polish of heart is dhikr of Allah‖ (Baihaqi) Hazrat Jabir (R.z) reported that the Prophet(peace be upon Him) said: ― The best remembrance(dhikr) of Allah is to repeat La ilaha illallah and the best prayer (dua) is Al-hamdu lillah (all praise belongs to Allah) ―(narrated by Nasai, Ibn-e-Majah and Hakim). According to Hadith qudsi: ―Allah says: I am to my servant as he expects of Me, I am with him when he remembers me. If he remembers Me in his heart, I remember him to Myself, and if he remembers Me in an assembly, I mention him in an assembly better than his…‖ (Bukhari and Muslim). Thus silent dhikr (khafi dhikr) is differentiated from dhikr said out loud by His saying: remembers me within himself‖ meaning ―silently‖ and in an assembly meaning ―aloud‖. Sheikh Amin al-Kudri said in the enlightenment of Hearts (Tanwir al-Qulub) page, 522; ―The dhikr by tongue, which combines sounds and letters, is not easy to perform at all times. Because buying and selling and such other activities altogether divert one‘s attention from such dhikr. The contrary is true of the dhikr by heart, which is named that way in order to signify its freedom from sounds and letters. In that way nothing distracts one from his dhikr‖ Qadi thana‘ullah Pani Pati said in his Tafsir-e-Mazhari (10-111): ―know that this verse points to the repetition of the name of the essence(ism- al-dhat), ―That is ―Allah‖. The same meaning is intimated also by the end of verse 6:91 in Surat al-an‘am: ―says Allah. Then leave them to their play and vain wrangling‖ Dhikr ―hu‖, ―hay‖. ―Haqq‖-―hu‖-―hay‖ are a pronoun and the name of Allah almighty in the Quran according to Ayat al-kursi: Allah hu la illaha illa hu al-hayy al- Qayyum (2:255) Allah! There is no God except He, the living the self-subsistent. Hazrat Abu Hurayra (R.z)

reported that the Prophet (peace be upon Him) said, ―Renew your faith‖ ―how can we renew our faith? They asked. The Prophet (peace be upon Him) replied: ―say always: La ilaha illallah‖ (narrate by Ahmad with a fair chain of authorities). In short, ―dhikr (zikar) of Allah is the most excellent act of Allah‘s servants and is stressed over a hundred times in the Holy Quran. It is the most praiseworthy work to earn Allah‘s pleasure, the most effective weapon to overcome the enemy and the most deserving of deeds in reward. It is the flag of Islam, the polish of hearts, the essence of the science of faith, the immunization against hypocrisy, the head of worship and the key of all success. There are no restrictions on the modality, frequency, or timing of dhikr whatsoever. The Prophet (peace be upon Him) said that the people of paradise will only regret one thing: not having made enough dhikr in the world‖ [36] that is why Naqshbandi Masters have chosen the dhikr of the heart. Moreover, the heart is the place where the forgiver casts his gaze and the seat of belief and the receptacle of secrets and the source of lights. If it is sound, the whole body is sound and if it is unsound, the whole body is unsound, as was made clear for us by the chosen Prophet (PBUH). ―Something that confirms this was narrated on the authority of Hazrat A isha (R.Z); Allah favors the dhikr above dhikr seventyfold (meaning, silent dhikr over loud dhikr). On the day of resurrection, God will bring back human beings to his account, and the recording angels will bring what they have recorded and written, and Allah almighty will say: see if something that belongs to my servant was left out? The angels will say: we left nothing out concerning what we have learnt and recorded, except that we have assessed it and written it. Allah will say: O my servant, I have something good of yours for which I alone will reward you, it is hidden remembrance of me; Bayhaqi narrated it. Also on the authority of Hazrat Aisha (R.Z): The dhikr not heard by the recording angels equals seventy times the one they hear: Bayhaqi narrated it. Muraqabat When the seventh Lataif of a disciple are opened through dhikr and completely cleansed through nafi isbat then a disciple is bestowed repetition of the Muraqabat or Naqshbandi contemplation, the last stage of practice, by his teacher. ―Originally twenty-four, shah Rasul taloqani, the teacher of Saif-ur- Raman‘s teacher, expanded

them to thirty-six‖. [37] The Muraqabat are advanced techniques designed to guide the disciples. The Muraqabat may be performed in the day and night but the night-timing is better to perform the Muraqabat. The limitation of number of the days for every Muraqaba is compulsory which is guided by the Sheikh to every disciple. At each stage, the disciple should be informed to his Sheikh as to his experiences. In the Muraqabat, a disciple first contemplates the oneness (ahadiyyat) and the attributes of wahidiyyat). The major task of a Muraqib is to obtain the Baraka (blessing) from the each Lataif through Naqshbandi order. The object of Muraqabat is to return each latifa to its origin by achieving annihilation in it. The dua (nayet) of all Muraqabat is in Persian and the recitation of dua of each Muraqabat in Persian language is compulsory. The conditions of Muraqbat: 1- One should be Ba wazo (be ablution) 2- Clothe should be cleaned. 3- One should be Ahl-e-Sunnah. 4- A Maraqba should be done after the permission of a Sheikh. 5-The disciple, who has completed and activated his Lataif, and Nafi-Isbat, should be started Muraqbat. [38] Wilayat When the first four lataif are returned to their origin then a disciple achieves the position of wilayat-e-sughra (lesser sainthood). It is the stage of ―unity of being‖ and at this stage a disciple temporality loses interest in the manifest world and experiences the annihilation of the fana (a stage in the journey of wilayyat). Fana means finished, and ended. There are three types of fana: 1- Fana fi Sheikh 2-Fana fi Rasol (PBUH) 3-Fana fi Allah. [39] A disciple cannot become a Pir or Sheikh without the help and guide line of his Sheikh. Because Pirhood is a spiritual stage, achievement of this is first confirmed by his Sheikh, not by the people. When a disciple enters akhfa (latifa), he achieves the position of wilayat-e-kubra (unity of essence or baqa). At the stage of ―baqa‖ (the unity of essence) According to Ken Lizzio, ―The Sufi saint returns to the world transfigured to serve as a moral

exemplar and spiritual guide to awaken others‖ [40] The third stage of Wilayat is called Wilayat Ooliya or the Wilayat of Angels. At this position, the four elements (fire, air, water, mud) of the Latifa-e-Qalbi have completed by getting ―Faiz‖ (Anwarat). So Ism-e-zahir‘s peak is Wilayat Kubra and the Ism-e-Batin‘s peak is Wilayat-e- Ooliya. This stage of wilayat is the highest position from others. To achieve this position dhikr Jahar (louded) is the best. [41] Wajd (ecstasy) Often disciples and visitors experience or witness others having a feeling of intoxication, uncontrollable outburst of tears, visible ecstasy which is otherwise nonexistent in the world; this is called ―Wajd‖ (ecstasy) and is proved by Quran and Hadith. [42] Allah says in the Holy Quran, when the name of their Lord is recited in front of them, their hearts and soul sway in love and they experience Khashiah (tremors and trembling). (Surah-Al- anfal, verse: 2) This is an inexplicable feeling. Allah reveals in the Holy Quran. And then there are those who‘s skin shivers when the name of their Lord is called and in sanity they are helpless as they are intoxicate in my love. (Sorah-Al-Zamar, verse: 32) When the first revelation came onto the heart of the Prophet (S.A.W), He (S.A.W) on his return from mountain Hera said ―My heart experienced shivers‖ and told his wife Hazrat Khadijah (R.H) to wrap him in a blanket. Hazrat Musa (A.S) took 70 men along to mount tour to talk to Allah, when Allah flashed his light of attributes 70 men could not bear the overwhelming feeling and their hearts exploded while Hazrat Musa (A.S) lost consciousness. This is another example of wajd which is a byproduct of nearness of Allah. Seeing believes, many of those who attend Mahafil-e-dhikr for the first time cannot comprehend this display of unbearable unfathomable love, seem to be surprised. There are many types of ecstasy, like the movement of whole body, the movement of Lataif, Dancing or moving without control, coming out different voices from mouth like, Ho, Ha, Allah etc, tearing the clothe, Running, Crying, weeping, Died like thousand followers of Hazrat Daod (A.S) were died due to ecstasy, Laughing without controlling, Intoxication, Trembling of body. But all these kinds of ecstasy are happened due to the fear and love of Allah Almighty, [43] This differs from individuals to individuals Wajd can be traced in annuals history of all saints.

This is an essential part to those gathering where the neither divine nor downpours due to remembrance (dhikr). Today hundreds of thousands have been blessed by this dhikr-e-khafi (silent) in the company of Hazrat Mubarak sahib, which has changed many and reoriented sinners to become a intoxicated in love and remembrance of Allah as on is reoriented to become a magnet. This is where people love to follow shariat and orders of Allah, where peace and harmony exists in all spheres of life due to his guidance. [44] The Daily life of Hazrat Akhundzada Saif-ur-Rehman Mubarak: The Holy Quran says, “Those who believe and suffer exile and strive with might and main in God‘s cause, with their goods and their persons, have the highest rank in the sight of God: They are the people who will achieve eternal success. [Quran 1x, 19-23] Hazrat Akhundzada Saif-ur-Rehman Mubarak is known as a Mujaddid of the time and an epitome and embodiment of the authentic practice of the example (Sunna) and the life of Holy Prophet (PBUH) in every walk of life. His daily routine of performance of the five prayers of Islam, along with the supererogatory prayers that were so commonly observed in Sufi circles. His metaphysical and mystical teachings are preserved in his large collection of 200 letters, The Maktubat and the book ―Hidaya Tussaliken fi radul Munkirin‖. A glimpse of his Daily life is given below: 1-Adoption of Shariah. He is famous as a true follower of the Shariah of the Holy Prophet (PBUH). He is acted as an Imam and leads his followers to follow Shariah strictly. He has rejected all customs and practices which are against the Shariah and the teachings of the Hanafi school of thought. His strength of character is very powerful and impressive for his disciples. He is also regarded as the personification of good behavior. 2-late night prayers. After the completion of his ablutions, He performed customary prayers and recited the holy Quran. He mediated until dawn and then he went to sleep. At the time of sleeping, Mubarak sahib recited books, verses, praises and other voluntary prayers. 3-Dawn prayer. He awakened and performed a new ablution. He after that he performed dawn prayer in the mosque with his followers. He recited the holy Quran at length and in detail. After that he

performed ritual and some customary prayers. 4-Morning prayer. He performed Morning Prayer in mosque along with disciples and then he sat in a circle and listened to the holy Quran from Qari. Then he explained the questions and problems about Sharia and tassawaf. He bestowed the bayat and trained the people. Then he performed ritual prayer. 5-Meal time and forenoon prayer. When the sun rose, he performed two or four cycles of the morning prayers. He then took breakfast along with guests. After breakfast, he discussed with Ulema about religion and tassawaf. Then he went to home and after new ablution, he performed ritual prayer.[45] 6-Afternoon prayer (Zuhr) When the time of mid-afternoon arrived, he came to mosque and performed prayer along with the followers and listened the Quran from a Qari. Then he began to Tawajjuh or Bayat and it continued till next prayer. Meanwhile discussions about religion and Sufism were continued. 7-Evening prayer (Asar) When the Muezzin gave the call to prayer, he went to home and after new ablution, he came to mosque. He performed prayer and then Khatm-e-Khawajagan* had started. 8-Sunset prayer after sun setting, he performed ritual prayer along with the Murids and salikeen. After performing the prayer, he recited the Verse ―Yaseen‖ and verse ―Al-Waqia‖. After the dinner, he trained and told about religion and Tassawaf to the peoples. Then he went to home for rest. The Sheikh is always present at these sessions. In fact, during the nine months I visited the hospice, he did not miss a single dhikr or prayer ceremony. [46] In short above description about his daily life is a little glimpse. His routine life is an example of following of the Sharih to his followers. He was rare in thought and practice.

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*The Khatm or recitation signifies the complete recitation of the Quran. The Khatm-e-Khawajagan or “recitation of the masters” is used by Naqshbandis to designate a partial recitation of those chapters viewed as embodying the Essence of the Quran. These were not party of early Naqshbandi practice and vary considerably from one order to the next.

REFERENCES

1- Quran, chap 11, Sorah Hode, Verse 120 2- Qureshi, I.H., ulema in politics, A ‗AREF limited Karachi (1556-19470), p 4 3- Pir Archi Khurasani, Al Faqir Hazrat Akhundzada Saif-ur-Rahman, Hydaya- Tussalikeen fi radul munkirin: Karam publication, Sarwar market chook, Urdu bazaar Lahore, 1996, p 457-458. 4- Allma Yousaf, Mohammad. Dura-tul-Biyan fi sirat Akhundzada Saif-ur-Rahman (May Allah merciful to Him) in Arabic Translated by Mufti Sayed Ahmad Iyaz Shah, Maktab- e-Saifia, Markazi Astana-e-Alia Faqirabad Sharif Lahore, 1991, p 31 5- Monthly Al Saif-ussarim, volume 07, issue: 03, march, 2006, p 01 6- Abbas, Mohammad Abu-Al-Raza Mohammadi Saifi, Aks-e-Mujadad Alf Sani Hazrat Imam-e-Khurasani,Bahar-e-Islam publication,1910/D-1,Gujar pura scheme, sher shah road Lahore, August 2010, p 24 7- Monthly Al Saif-ussarim, Mujaddid-e-Zaman number, volume: 14, issue: 6, 6 June, 2013, p 26. 8- Monthly Al Saif-ussarim, Mujadad-e-Zaman number, volume: 14, issue: 6, 6 June, 2013, p 28. 9- Allama Yousaf, Mohammad. Dura-tul-Biyan fi Sirat Akhundzada Saif-ur-Rahman(may Allah merciful to him) in Arabic, translated by Mufti Sayed Iyaz Ahmad Shah Saifi, Maktaba-e-Saifia, Makazi Astana Ailia Safia, Faqir Abad Sharif Lahore, 1991, p 24. 10- Abbas, Mohammad Abu-Al- Raza Mohammadi Saifi, Aks-e-Mujadad Alf Sani Hazrat Imam-e-Khurasani, Bahar-e-Islam publication, 1910/D-1, Gujar pura scheme, Sher Shah road Lahore, August 2010, p 9-15. 11- Allama Yousaf Mohammad. Dura-tul-Biyan fi sirat Akhundzada Saif-ur- Rahman in Arabic, translated by Mufti Sayed Iyaz Ahmad shah Saifia, Maktaba-e-Saifia, Markazi Astana-e-Alia Saifia Faqir Abad Sharif Lahore, 1991, p 31. 12- Allma Yousaf, Mohammad. Dura-tul-Biyan fi sirat Akhundzada Saif-ur-Rahman (May Allah merciful to Him) in Arabic Translated by Mufti SayedAhmad Iyaz Shah, Maktab- e-Saifia, Markazi Astana-e-Alia Faqirabad Sharif Lahore, 1991, p 31-32.

13- Monthly Al Saif-ussarim, volume 07, issue: 03, march, 2006, p 01. 14- Monthly Al-Saif-ussarim, volume o7, issue: 03, March, 2006, p 02. 15- Quarterly Anwar-e-Raza, Johar Abad, Hazrat Akhundzada Pir Saif-Ur- Rahman number, volume. 2, issue: 3, July to October. 2008, p 350. 16- Monthly Al-Saif-ussarim, December, 2003, p 36. 17- Monthly Al-Saif-ussarim, December, 2003, p 38. 18- Pir Archi Khurasani, Al Faqir Hazrat Akhundzada Saif-ur-Rahman, Hidaya- Tussalikeen fi radul munkirin: Karam publication, Sarwar market chook, Urdu bazaar Lahore, 1996, p 77-78. 19- Monthly Al Saif-ussarim, volume 07, issue: 03, march, 2006, p 01. 20- Monthly Al-Saif-ussarim, volume o5, issue: 03, November, 2004, p 04. 21- Monthly Al-Saif-ussarim, volume o5, issue: 03, November, 2004, p 05. 22- Monthly Al Saif-ussarim, volume 07, issue: 03, march, 2006, p 03. 23- Lizzio, Ken, PhD., Ritual and Charisma in Naqshbandi Sufi Mysticism, 2007, p 07. 24- Monthly Al-Saif-ussarim, July, 2007, p 04. 25- Wali-ullah. Shah, Fuzul-Harmen, 1988, p 20. 26- Lizzio, Ken, PhD., Ritual and Charisma in Naqshbandi Sufi Mysticism, 2007, p 12, 27- Monthly Al-Saif-ussarim, July, 2007, p 04-05. 28- Lizzio, Ken, PhD., Ritual and Charisma in Naqshbandi Sufi Mysticism, 2007, p 15. 29- Pir Archi Khurasani, Al Faqir Hazrat Akhundzada Saif-ur-Rahman, Hydaya- Tussalikeen fi radul munkirin: Karam publication, Sarwar market chook, Urdu bazaar Lahore, 1996, p 302. 30- Lizzio, Ken, PhD., Ritual and Charisma in Naqshbandi Sufi Mysticism, 2007, p 16. 31- Monthly Al-Saif-ussarim, MAY, 2008, p 05. 32- Lizzio, Ken, PhD., Ritual and Charisma in Naqshbandi Sufi Mysticism, 2007, p 17. 33- Saifi Naqshbandi, Sufi Nisar-ul-Haq, Aik Anmol Hera, March 2004, Tableigh-- Sufia Mujaddid Alf Sani trust, Karachi 433. 34- Lizzio, Ken, PhD., Ritual and Charisma in Naqshbandi Sufi Mysticism, 2007, p 8-28. 35- Lizzio, Ken, PhD., Ritual and Charisma in Naqshbandi Sufi Mysticism, 2007, p 1-22. 36- Monthly Al-Saif-ussarim, April, 2004, p 04.

37- Lizzio, Ken, PhD., Ritual and Charisma in Naqshbandi Sufi Mysticism, 2007, p 24. 38- Saifi Naqshbandi, Allama Moulana Abdul Rouf, Burhanul-Arifin, Al Maktaba-e- Saifia, Lahore, 2014, p 142. 39- Abu albiyan, Mujaddidi Ahmad Mohammad Saed, Al Baiyanat- sharh-e- Maktubat, Tanzemul-Islam publication 121-b model town Gujranwala, Pakistan, 2003, volume:2, p 334-345. 40- Lizzio, Ken, PhD., Ritual and Charisma in Naqshbandi Sufi Mysticism, 2007, p 24. 41- Saifi Naqshbandi, Sufi Nisar-ul-Haq, Aik Anmol Hera, March 2004, Tableigh-e- Sufia Mujaddid Alf Sani trust, Karachi 218. 42- Monthly Al-Saif-ussarim, August, 2008, p 04. 43- Pir Archi Khurasani, Al Faqir Hazrat Akhundzada Saif-ur-Rahman, Hydaya- ussalikeen fi radul munkirin: Karam publication, Sarwar market chook, Urdu azaar Lahore, 1996, p 298-299. 44- Monthly Al-Saif-ussarim, August, 2008, p 05. 45- Quarterly Johar Abad, Hazrat Akhundzada Pir Saif-ur-Rahman Number, volume. 2, issue: 3, July to October. 2008, p 115. 46- Lizzio, Ken, PhD., Ritual and Charisma in Naqshbandi Sufi Mysticism, 2007, p 18

CONCLUSION

History tells us that community is brightened only when people develop wisdom. They hate and leave wrong things. Adopt and adhere good teachings of Islam when people accept things from their heart. They will hate wrong things and will be firm. How to achieve this inclination? It is only and only possible in the company of those individuals who are practically adhering to these moral values and following the teachings of Islam in true letter spirit. What all they say, will leave impact and bring positive changes in others. People by mare sitting in their company start following the teachings of Islam, they become a practical Muslim. These are the peoples known as ―Walli-ullah‖ (Friends of Allah), who bring changes in others and make individuals a practical, spiritual and true follower of Islam.The attempt of individual muslins to realize in their personal experience the living presence of Allah. It has been defined by Dr. Tara Chand, as a ―complex phenomenon, it is like a stream which gathers volume by the joining of tributaries from many lands. Its original source is the Quran and the life of Mohammad (S.A.W). Christianity and Neo-Platonism swelled it by a large contribution. Hinduism and Buddhism supplied a number of ideas and the religions of ancient Persian, Zoroastrianism, monism etc brought to their share. 90 According to Davis, ―Sufism is essentially a religion of love without a creed or dogma. No merciless hells leap up in the Sufi‘s belief. He has no one way theory for the beyond! the ways of God are as the number of souls of men‖ According to Yusuf Husain, ―The Sufism was born in the bosom of Islam and the foreign ideas and practices exercised no influence on it‖ But According to Prof.K.A Nizami, ―The Chishties adopted many Hindu customs and ceremonials in the initial stages of the development of their order in India‖ Many saints have obtained the Elm-e-Batin (tassawaf) like Imam Abu Hanifa (R.H) from Jafar Sadiq (R.H) and Fazeel bin Iyaz (R.H), Imam Shafi (R.H) from Haibera Basri (R.H), Imam Ahmad bin Hanmbil (R.H) from Bashar Hafi (R.H), Imam Mohammad bin Hassan Shebani (R.H) from Daod Tai (R.H), Imam Abu Yusuf (R.H) from Hatim Asam (R.H), and in the same way Imam Ghali (R.H), Moulana Abdul rahman Jami (R.H), Allama Sheikh Abdul ghani nablesi (R.H), Imam Shairani (R.H), Imam Rafie (R.H), Wimyati (R.H), Sayed Sand jarjani (R,H), Sheikh Abdul Haq dehlvi (R.H), Allama Mullah Ali Alqari (R.H) and many other saints has bestowed the Elm-e-Batin. This chain is continuous from the Holy Prophet (PBUH)‘s regime to the present era. It is the need of time that such great spiritual leader is required whose company, a glance at others changes their life. The arrival of Holy Prophet (S.A.W) in this world was for purification of mind and heart. This is the spirit of Tassawaf, mysticism and religion. It is called ―Ahsan‖ favor, kindness or obligation. Hazrat Akhundzada Saif-ur-Rahman Mubarak was the pearl of the crown of the knowledgeable saints. He was the treasure of those who came before and of those who came after. In him were combined all their favors and generosity. He was the Sinai of divine manifestation, the furthermost lute tree of the unique knowledge, and the fountain of all hidden Prophetic knowledge. He was the genius of scholars and he was the Sultan of the earth, which smiled when he was born and was honored by existence. He was the perfect perfected guide. He was the caller to Allah‘s presence, the one Qutb and the unique heavenly Imam. He was a scholar and mystic and was famous for having rescued pure Islamic teaching according to Quran and Sunnah and tassawaf by undertaking a far-reaching intellectual and spiritual revival movement. For this achievement, Hazrat Akhundzada Saif-ur-Rahman Mubarak earned the title of ―Mujaddid-e- waqt, and Mujaddid-e-zaman‖ or the‖ renewer of a century‖ The concept of the ―Renewer‖ comes from the saying of Holy Prophet (peace be upon Him) that Abu Dawud said in an

91 authentic Hadith that the Prophet (peace be upon Him) said, ―Allah will send at the beginning of every century someone by whom the religion will be revived, but there is a difference between the reviver of the century and the reviver of the millennium. It is like the difference between one hundred and one thousand‖. Hazrat Akhundzada Saif-ur-Rahman Mubarak‘s title ―Mujaddid-e-waqt,‖ and ―Mujaddid-e- zaman‖ was accepted and sported by thousands of Ulema and Sufis. He received his early education through his father and through the prominent scholars and saints of his time. He made rapid progress in four orders of Sufism, Naqshbandia, Chishtia, Qadria, and Soharwardia. He was the founder of Saifia branch of the Mujaddidia, Naqshbandi order of Sufism. Allah unveiled to Mubarak sahib the secrets of the unique oneness and He poured into Mubarak sahib‘s heart all kinds of spiritual knowledge and its refinement. Allah unveiled to Hazrat Mubarak sahib all the secrets of the Quranic verses and he found beneath every letter of the Quran an ocean of knowledge, all pointing to the high essence of Allah almighty and exalted. It is mentioned in the Hadith of the Holy Prophet (peace be upon Him), ―scholars are the inheritors of the Prophets.‖ The knowledge of Prophet (S.A.W) is of two kinds: knowledge of laws and knowledge of secrets. The scholar cannot be called an inheritor if he does not inherit both knowledge. If he takes only one knowledge he is incomplete. Thus the real inheritors are the ones who take the knowledge of laws and the knowledge of the secrets, and only the saints have truly received and protected this inheritance.‖ He was a Sheikh in the four orders of Sufism but he preferred the Naqshbandi order because According to Hazrat Mujaddid Alf thani (R.h), ―it is the mother of all Tariqahs‖ He said more,‖ it must be known to everyone that the Naqshbandi Sheikhs chose to guide their murids first through the movement from Allah, travelling from the higher states to the lower. For this reason they maintain the common veils over the spiritual vision of the murid, removing the veil of ordinary consciousness only at the final step. All other tariqahs begin with the movement to Allah, moving from the lowest states to the highest, and removing the common veils first‖ In one of his essay Moulana Ghulam Rasool Rizvi wrote that millions of thrusty of mysticism come to Hazrat Akhundzada for guidance and become his spiritual slave in no time, what is its reason? It is a symbol of true saint that as someone look at his face, he immediately remember the Allah

92 Almighty. Thousands of Ulema get the knowledge of mysticism from Hazrat Akhundzada and still millions are benefitting. He said that opponent of Hazrat Akhundzada should note that he is the great benefactor leader of Ahle-Sunnat Jammat. He also said that Hazrat Akhundzada has highly moral values, affability and balanced personality. Hazrat Akhundzada Akhundzada Saif- ur-Rehman is an ocean of knowledge. ―From the human of Allah Almighty, only the spiritual leader afraid of Allah Almighty.‖ Hazrat Akhundzada is unique in mysticism and spirituality. I have not seen any most modest, devotee, worshipper and God fearing person other than Hazrat Akhundzada in my life. Hazrat Akhundzada is considered as the spiritual leader of worshipper and devotee of Allah Almighty‖ In the deep love of Hazrat Akhundzada, Dr. Abid Saifi said that my spiritual head is of high status and not less than Ghazali and Razi it is because in the gathering of saints and scholars you always have the same position like them. The work of Hazrat Akhundzada in the field of mysticism and for the welfare of society is not less than others‖ His work is carried on by his sons and Caliphs. His all sons are the great scholars and Sufis and they are busy in the preaching and propagation of religion. They are real picture of the thought and character of his Father. His Caliphs like Hazrat Mian Mohammad Hanafi Saifi of Astana-e-Alia Ravi Riyyan Sharif Lahore, Hazrat Dr. Mohammad Sarfraz Muhammadi Saifi of Astana-e-Alia Ternol Sharif Islamabad, and Hazrat Dr. Mufti Pir Abid Husain Saifi of Astana-e- Alia Saifia Mujaddidia Lahore and many others are performing outstanding services of the people not only in Pakistan but all over the world in the field of religion and Sufism. In short, Hazrat Akhundzada Saif-ur-Rehman (R.H) was a true lover and follower of the Quran and Sunnah. He was a great scholar and Sufi of the time. He was man of character and class. His services are endless. It cannot be compassed. He is the ―Mujaddid‖ of the present century.