Sidi Shaykh Muhammad Al Yaqoubi Talking About Sidi Shaykh Shukri Al Lakfi Of Damascus

[Seeker Of Tasawwuf]

Shaykh Shukri Is Said To Be One Of The Abdaal Of Sham :

http://www.youtube.com/watch?v=5mtaW...el_video_title

[EmGee909]

The whole idea of Abdaals is ridiculous and very dangerous.

[Seeker Of Tasawwuf]

It is obligatory for Muslims to believe that the abdal or Substitute-saints exist -- so called because, as the Prophet said (see #3 below), "None of them dies except Allah substitutes another in his place" -- and that they are among the religious leaders of the Community concerning whom there is no doubt among Muslims. No less than Ibn Taymiyya writes at the end of his `Aqida wasitiyya:

"The true adherents of Islam in its pristine purity are Ahl al-Sunnat wal-Jama`a. In their ranks the truthful saints (siddiqin), the martyrs, and the righteous are to be found. Among them are the great men of guidance and illumination, of recorded integrity and celebrated virtue. The Substitutes (abdal) and the Imams of religion are to be found among them and the Muslims are in full accord concerning their guidance. These are the Victorious Group about whom the Prophet said: "A group within my Community manifestly continues to be in the truth. Neither those who oppose them nor those who abandon them can do them harm, from now on until the Day of Resurrection." [Ibn Taymiyya, `Aqida wasitiyya (Salafiyya edition) p. 36.]

The Prophet emphasized in many authentic narrations the benefits brought to all creation through the intercession of Allah's saints and their standing with Him. Suyuti in his fatwa on the abdal in his Hawi li al-fatawi provided many examples of this type of universal intercession from which we quote the following:

1. Imam Ahmad ibn Hanbal says in his Musnad (1:112):

... The people of Syria were mentioned in front of `Ali ibn Abi Talib while he was in Iraq, and they said: "Curse them, O Commander of the Believers." He replied: "No, I heard the Messenger of Allah say: "The Substitutes (al-abdal) are in Syria and they are forty men, every time one of them dies, Allah substitutes another in his place. By means of them Allah brings down the rain, gives (Muslims) victory over their enemies, and averts punishment from the people of Syria." " al-Haythami said: "The men in its chains are all those of the sahih except for Sharih ibn `Ubayd, and he is trustworthy (thiqa)."[That is: this is a sound (sahih) hadith.]

2. al-Hakim narrated the following which he graded sound (sahih), and al-Dhahabi confirmed him:

`Ali said: "Do not curse the people of Syria, for among them are the Substitutes (al-abdal), but curse their injustice."

Note that any religious knowledge unattainable through ijtihad and authentically conveyed from one of the Companions is considered a hadith by the experts of that science.

3. Tabarani said in his Mu`jam al-awsat:

Anas said that the Prophet said: "The earth will never lack forty men similar to the Friend of the Merciful [Prophet Ibrahim], and through them people receive rain and are given help. None of them dies except Allah substitutes another in his place."

Qatada said: "We do not doubt that al-Hasan [al-Basri] is one of them."

Ibn Hibban narrates it in al-Tarikh through Abu Hurayra as: "The earth will never lack forty men similar to Ibrahim the Friend of the Merciful, and through whom you are helped, receive your sustenance, and receive rain."

4. Imam Ahmad also narrated in the Musnad (5:322):

The Prophet said: "The Substitutes in this Community are thirty like Ibrahim the Friend of the Merciful. Every time one of them dies, Allah substitutes another one in his place."

Hakim Tirmidhi cites it in Nawadir al-usul and Ahmad's student al-Khallal in his Karamat al-awliya'. Haythami said its men are those of the sahih except `Abd al-Wahid who was declared trustworthy by al-`Ijli and Abu Zar`a (as well as Yahya ibn Ma`in).

5. Abu Dawud through three different good chains in his Sunan (English #4273), Imam Ahmad in his Musnad (6:316), Ibn Abi Shayba in his Musannaf, Abu Ya`la, al-Hakim, and Bayhaqi narrated:

Umm Salama the wife of the Prophet said: "Disagreement will occur at the death of a Caliph and a man of the people of Madina will come forth flying to Mecca. Some of the people of Mecca will come to him, bring him out against his will and swear allegiance to him between the Corner and the Maqam. An expeditionary force will then be sent against him from Syria but will be swallowed up in the desert between Mecca and Madina, and when the people see that, the Substitutes (abdal) of Syria and the best people (`asaba) of Iraq will come to him and swear allegiance to him..."

6. Imam Ahmad cited in Kitab al-zuhd, also Ibn Abi al-Dunya, Abu Nu`aym, Bayhaqi, and Ibn `Asakir narrated from Julays:

Wahb ibn Munabbih said: I saw the Prophet in my sleep, so I said: "Ya Rasulallah, where are the Substitutes (budala') of your Community?" So he gestured with his hand towards Syria. I said: "Ya Rasulallah, aren't there any in Iraq?" He said: "Yes, Muhammad ibn Wasi`, Hassan ibn Abi Sinan, and Malik ibn Dinar, who walks among the people similarly to Abu Dharr in his time."

Nawawi in Bustan al-`arifin (1985 ed. p. 31) mentions that the hadith master Hammad ibn Salama ibn Dinar (d. 167) was considered to be one of the abdal.

[Seeker Of Tasawwuf]

Shaykh Ahmad Habbal Was An Abdaal , Like The Abdaal The Qalandars Of The Subcontinent Have a Power Of 100 Walis For Example Lal Shahbaz Qalandar / The Arifin And Salihieen Also Such As Sultan Al Arifin Hazrat Sultan Bahu And Sultan Al Awliya Shaykh Abdul Qadir Jilani And Sayyidul Awliya Sayed Ahmad Al Rifai

[EmGee909]

It is obligatory for Muslims to believe that the abdal or Substitute-saints exist

1 - Belief in Allah
2 - Belief in his angels
3 - Belief in his books
4 - Belief in his prophets
5 - Belief in the last day
6 - Belief in life after death
7 - Belief in divine decree

No Abdals there.

Obviously there are scholars and learned people in our society that we should follow. But does this in anyway make them become saints? and does it mean that they will become intercessors between us and Allah on the day of judgement, even though we will have NO intercessor except Muhammad ? all these are very dangerous beliefs and there is a reason most scholars say that Sufis innovate too much.

[MuslimBrother1]

1 - Belief in Allah
2 - Belief in his angels
3 - Belief in his books
4 - Belief in his prophets
5 - Belief in the last day
6 - Belief in life after death
7 - Belief in divine decree

No Abdals there.

Obviously there are scholars and learned people in our society that we should follow. But does this in anyway make them become saints? and does it mean that they will become intercessors between us and Allah on the day of judgement, even though we will have NO intercessor except Muhammad ? all these are very dangerous beliefs and there is a reason most scholars say that Sufis innovate too much.

Brther, The 40 Abdals are mentioned in the authentic hadiths.

[EmGee909]

Brther, The 40 Abdals are mentioned in the authentic hadiths.

Bro, it still does not mean that you can call them saints and even worse intercessors

[MuslimBrother1]

i dnt call them intercessors. Brrother Abdal means Saint

[Seeker Of Tasawwuf]

Among the Awliya there are four thousand who are hidden. They don't know one another and are themselves unaware of their excellent state, being hidden from themselves and from mankind. These elite beings are in the realm of 'general saint-ship' (Wilayat aama). The functionaries of Allah's court, involved in the Spiritual Administration are in the realm of 'special saint-ship' (Wilayat khaassa): They are classified in the hierarchy as:


1. Three hundred Akhyaar (good) - very good 'righteous' and upright servants of Allah’

2. Forty Abdaal (substitute)- the pegs of the universe, who live physically on the earth and who are 'substituted' (badal) every time one leaves the physical realm. . In a Hadith Prophet (sallallahu alaihi wa sallam) said, “There will be 40 Abdaal on the soil of Mulk-e-Sham (Syria) till the Day of Judgement. If one dies another will take his place”

3. Seven Abraar (pious) from among the Abdaal - spiritual guardians

4. Four Awtaad (pillars) from among the Abdaal

5. Three Nuqaba (leaders) and

6. One called Qutb or Ghawth.

The Abdaal, amongst whom the higher category is called Abraar and Awtaad are the deputies of the Qutb or Ghawth who is the main receiver of Allah's spiritual energy. All others receive spiritual energy through the Qutb. The Abraar and Awtaad are assigned as regional Qutb's in separate areas of the earth. All are answerable to the Supreme Qutb and to spiritual superiors within the network. The identity of the Qutb is veiled to the world due to the sensitive nature of the job. There is also no need for disclosure of his identity since his work is to filter Allah's energy into the world. The teachers of Tasawwuf or Shaykhs are made apparent and visible in the world, since people need contact with them. One of the Shaykhs may hold one of the positions of Qutb or Abdaal but, again, it is not necessary to disclose this.

Abu Muhammad Muhay ud-din Abd' al Qadir Jilani (Rahmatullah-alai) or Ghous al-Azam (The supreme Ghous) is unique. He was born as ‘one totally submitted’ (Nisbate Abdiat) and with everything submitting to him (Wilayate Muhammadi). ). This is the reason why in being a beloved (Mahboobiyat), He was called “Beloved of Allah’ (Mehboobe Subhani). He is unique and the leader amongst the Aulia. All Aulia are under him. Sheikh Bataa'ihi states,



We, and all other saints (Awliya), are within the safekeeping of the breaths he breathes, under the protection of his foot, and within the orbit of his command.

Ghous Al Azam (Rahmatullah-alai) is ‘annihilated in Allah’ (fana), and remains active through Allah (baqa). His famous saying in Qasida Ghausia, which he said as ‘one whose faculty of speech Allah becomes’,



"Qaddami Hazihi alla raqabati Kulli Waliyyin li llah"

"My foot is on the neck of all Walis".

When our Master uttered this statement 313 Aulia in this world, and in the world of souls etc. bent their necks. This declaration, by Sheik Abd al-Qadir Jilani (Rahmatullahi alaihi) concerns the 'station of uniqueness' (fardiyya). All Awliya witnessed at the time of this declaration the flag of Central Administration (Qutbiyya) or ‘being the key player in Allah’s mode of administration’ paraded in front of Shaykh Abd al-Qadir (Radiallahu anhu), and the crown of Assisting with Allah’s leave (Ghawthiyya) placed upon his head.[2] Complete ‘Managerial Disposition’ (tasrif) was given to him. It is also stated in Qalaaid al-Jawahir[3],



"He donned this robe in the presence of all the saints, those of former times and those more recent, those still alive in their physical bodies and those (physically) dead but alive in their spirits…there was not a saint anywhere on earth, who did not bend his neck towards him."

All Aulia receive the ‘Spiritual flow of Kindness of the Holy Prophet (sallallahu alaihi wa sallam) or Faize Mustawi) from Ghous Al Azam (Rahmatullah-alai). It is stated that once a highly spiritualised person came to him from Jerusalem. He was at a state that one step transported him from Jerusalem to Baghdad. Shaykh Abd al-Qadir said that he had come to repent on his hand. The pupils asked that why should such a spiritually elevated being need to repent. He answered,

"He experienced the state of walking through the air, but he needs me to teach him the path that leads to love (mahabba)."

Hazrath Ahmad Sirhindi Naqshbandi a.k.a Mujaddid Alf Sani (Rahmatullahi alaihi) says that there are 2 Levels of Sainthood (Wilayat) i.e.

1) Wilayate Sughra (small Wilayat) which all Awliya have, but

2) Wilayate Kubra (the great Wilayat) is given exclusively to Ghous al Azam (Radiallahu anhu).

According to the Aarifeen he will only relinquish the position of being the ‘Main Player in the Central Administration’ (Qutbe Kubra) to Imam Mahdi (Alai' his salaam).

Remember in Sura al-Fatiha 1 Verse 5



Thee do we worship, and Thine aid we seek,

Here Allah speaks of ibaadat or ‘worship’ and istiyaanat or ‘seeking assistance’. Worshipping other than Allah is shirk. The asking of help from a helper, as the asking of dua from a pious Muslim, in no way implies that the person who asks believes any good can come apart from Allah. In effect he is asking Allah, but he is using the means that Allah put at his disposal, including the intercession of those who may be closer than him to Allah

[Aspirer]

People like this are actively engaged in giving a bad name to tasawwuf.