Shaikh Ruknuddin Abul Fateh, also known as Shah Rukn e Alam of Multan was initiated into the Suhrawardi order by his father, Shaikh Bhauddin Zakaria. He also trained his younger brother, Hazrat Makhdoom Shaikh Imaduddin Ismail Qureshi(Quraishi) Asadi al Hashmi , who was one of the pioneers of Islamic preachers in Allahabad district. . Shah Ruknuddin kept his brother always with him and even in his visits to Delhi at the call of Alauddin Khilji. When Shah Ruknuddin visited Shaikh Nizamuddin Auliya, his younger brother Shaikh Ismail was with him and asked some questions from both the holy men.
Shah Ruknuddin died in AD 1334. He is buried in Multan, Pakistan.
Bahraich is very famous because of the Dargah of Hazrat Ghazi Saiyyad Salar Masud, a famous eleventh century Islamic saint and soldier. His Dargah is a place for reverence for Muslims and Hindus alike. It was built by Firoz Shah Tughlaq. It is believed that people taking bath in the water of this Dargah become free of all skin diseases. The annual festival (Urs) at the Dargah is attended by thousands of people coming from far-off places of the country.
Hazrat Ali ibn Abi Talib (ra) was the cousin and son-in-law of the prophet Muhammad (saw), and ruled over the Islamic Caliphate from 656 to 661. Sunni Muslims consider Ali the fourth and final of the Rashidun (rightly guided Caliphs), while Shi’a Muslims regard Ali as the first Imam and consider him and his descendants the rightful successors to Muhammad (saw), all of which are members of the Ahl al-Bayt (people of the house of Muhammad (saw)).
Here on earth the death of Bontsha the Silent made no impression at all.
Ask anyone: Who was Bontsha, how did he live, and how did he die? Did his strength slowly fade, did his heart slowly give out—or did the very marrow of his bones melt under the weight of his burdens? Who knows? Perhaps he just died from not eating – starvation, it’s called.
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Stations of the Wayfarers has always been one of the pillars of Sufi studies for Arabic-speaking scholars and students. For generations, seekers and novices have depended on it to build up their knowledge. The fact that no English translation of this basic treatise exists is regrettable, although excerpts of it have been provided, notably in Professor Ravan Farhadi's work on Abdullah Al-Ansari published in the Curzon Sufi Series in 1996. The present complete translation is therefore aimed at filling that gap. English-speaking scholars and students will find in it an authoritative, detailed and inspiring description of the spiritual stages leading to annihilation and union with the Supreme Being. The depth of its concepts is astounding, yet Al-Ansari is invariably rational and devoted to Orthodox Islam, as represented by Hanafi School. The book has a structure that is unique, both in form and content. The Shaikh dictated it as a manual under a format designed to facilitate memorizing by students. It follows a mnemonic system, each chapter being divided into three levels, indication the degrees of the spiritual experience, as well as the "hierarch" of the candidates for the experience. A verse of the Qur an introduces each chapter. It is noteworthy that Al-Ansari was already blind when he dictated the treatise in 1082 A.D. (475 H.) The Stations consists of the following Parts or Sections: 1. The Beginnings, comprising chapters on Awakening, Repentance, Reckoning, Turning to God, Reflection, Meditation, Taking Shelter, Escape, Retreat or Inurement and Audition. 2. The Gates, comprising chapters on Grief, Fear, Solicitude, Reverence, Capitulation or Humility, Renunciation, Piety, Consecration or Devotion, Hope and Aspiration. Behavior, comprising chapters on Caring, Observation, Reverence, Honesty, Betterment, Rectitude, Reliance, Delegation, Trust and Submission. Distributed in USA by Rumi Bookstore