Hazrat Shaikh Sayyed Abul Qaasim Qaadri rahmatullāhi alaihi : ♦ ♦ ♦ ♦ ♦ ♦ ♦ ♦ ♦ ♦ ♦ ♦ ♦ ♦ ♦ ♦ ♦ ♦ Laqab : ‾‾‾‾‾‾‾‾‾‾ Hare Bhare Shaah. **************** Aap ka watan Sabzvar (Iran) hai. Aap Mughal baadshaah Shaah Jahaan ke daur me Delhi tashreef laaye. **************** Aap Hazrat Shaah Makhalli rahmatullāhi alaihi ke mureed aur khalifa hain. Aap ke khalifa Hazrat Soofi Muhammad Saeed urfe Sarmad Shaheed rahmatullāhi alaihi hain. **************** Aap ka mazaar Meena Bazar, Delhi me hai. Aap ka urs 19 Shawwaal ko manaaya jaata hai. **************** ALLĀH ta’ala us ke Habeeb sallallāhu alaihi wa sallam ke sadqe me Aur Hazrat Shaikh Sayyed Abul Qaasim Qaadri rahmatullāhi alaihi aur tamaam Auliya Allāh aur Ahle bait ke waseele se Sab ko mukammal ishq e Rasool ata farmae aur Sab ke Eimaan ki hifaazat farmae aur Sab ko nek amal karne ki taufiq ata farmae. Aur Sab ko dunya wa aakhirat me kaamyaabi ata farmae aur Sab ki nek jaa'iz muraado ko puri farmae. Aameen.

Roman Urdu : Rasoolullah Sallal Laho Alaihi Wa Aalihi Wa Sallam Jab Logon Ko Aisay Aamaal Ka Hukam Detay Jo Wo Hamesha Kar Sakain ( Ebadaat-e-Shaq'qa Ki Targheeb Kabhi Unko Na Detay Thay ) Sahaba Nay Arz Kiya Ya Rasoolullah Sallal Laho Alaihi Wa Aalihi Wa Sallam Ham Aap Sallal Laho Alaihi Wa Aalihi Wa Sallam Ki Misal Nahi Hain, Beshak Allah Nay Aap Kay Aglay Aur Pichlay Gunah Muaaf Kar Diye Hain, Iss Par Aap Sallal Laho Alaihi Wa Aalihi Wa Sallam Ghazab Naak Huwe Hatta Kay Aap Sallal Laho Alaihi Wa Aalihi Wa Sallam Kay Chehra-e-Mubarik Say Ghussa Zahir Honay Laga, Phir Aap Sallal Laho Alaihi Wa Aalihi Wa Sallam Nay Farmaya Tum May Sab Say Zeyada Allah Ta'ala Ka Jan'nay Wala Mein Hoon. Sahih Bukhari : Jild No. 1 : Hadees No.19 Hadees Marfooh : Mukarrarat 6 : Muttafiq Alaih 1 English Translation : Narrated 'aisha: Whenever Allah's Apostle Ordered The Muslims To Do Something, He Used To Order Them Deeds Which Were Easy For Them To Do, (according To Their Strength Endur

Roman Urdu : Nabi Kareem Sallal Laho Alaihi Wa Aalihi Wa Sallam Nay Farmaya Tum May Say Koi Shakhs Momin Nahi Ho Sakta Jab Tak Uss Kay Nazdeek Mein Uskay Walid Aur Uski Aulad Aur Tamam Logon Say Zeyada Mehboob Na Ho Jaoon. Sahih Al Bukhari : Jild No. 1 : Hadees No. 14 Hadees Marfooh : Mukarrarat 8 : Muttafiq Alaih 4 English Translation : Narrated Anas : The Prophet Muhammad Sallal Laho Alaihi Wa Aalihi Wa Sallam Said, “None Of You Will Have Faith Till He Loves Me More Than His Father, His Children And All Mankind.”

Roman Urdu : Aap Sallal Laho Alaihi Wa Aalihi Wa Sallam Nay Farmaya Ye 3 Batain Jis Kisi May Hongi Wo Emaan Ki Mithas Paye Ga. Allah Aur Uss Kay Rusool Sallal Laho Alaihi Wa Aalihi Wa Sallam Uskay Nazdeek Tamam Ma Siwa Say Zeyada Mehboob Ho Hon. Jis Kisi Say Muhabbat Karay To Sirf Allah He Kay Liye Karay. Aur Kufar May Wapis Janay Ko Aisa Bura Samjhay Jaisay Aag May Dalay Janay Ko. Sahih Al Bukhari : Jild No. 1 : Hadees No. 15 Hadees Marfooh : Mukarrarat 10 : Muttafiq Alaih 5 English Translation :   Narrated Anas : The Prophet Muhammad Sallal Laho Alaihi Wa Aalihi Wa Sallam Said, “Whoever Possess The Following Qualities Will Have The Delight Of Faith” The One To Whom Allah And His Prophet Become Dearer Than Anything Else. Who Loves A Person And He Loves Him Only For Sake Of Allah. Who Hates To Revert To Disbelief As He Hates To Be Thrown Into Fire.

  In spite of ample documentation, it is not generally known that in historical Islamic civilization, astronomy was practiced at two different levels. The first was what we now call “folk astronomy”, based on what one can see in the sky, without observation, theory or calculation. The second was what we now call “mathematical astronomy”, involving serious observation programmes, theories about and models for the motions of the sun, moon and planets, and extensive tables for computing celestial positions. In the first two centuries of Islam, only the former tradition was known; the  Qur’ān , the Prophetic  ḥadīth , and pre-Islamic folk astronomy combined to produce a distinctive Islamic folk astronomy such as one finds in the كتب الأنواء ,  kutub al-anwā’ , books on the seasons and associated heavenly phenomena, and the كتب الهيئة السنية ,  kutub al-hay’a al-sunniyya , books on sacred cosmology. Thereafter, until the introduction of modern astronomy, the former tradition prevailed among

ISLAMIC WOMEN DRESS CODE - QUESTION & ANSWERS (Rules pertaining to Muslim women Hijab & Dressing) ♦ What is the meaning of Awrah? Awrat is the intimate parts of the body, every Muslim man and woman should cover them with clothing. It is a sin to expose them to others according to Islamic law. ​ ♦ What is the awrah of a woman in privacy? It is necessary (wajib) (and recommended according to another opinion), to cover one’s minimum nakedness (between the navel and knee for both men and women) even when alone. The exception to this is when there is a need, such as taking a shower, relieving oneself, or changing one’s clothes. Even in such situations, it is recommended to minimize the exposure. Beloved Prophet ﷺ said: “Modesty is part of faith (Imaan).” (Bukhari & Muslim) Ya’la ibn Umayya reports that the Beloved Prophet ﷺ said: “Verily Allah is modest and discreet and He likes modesty and discretion. When one of you takes a bath, one should cover one’s self.” (Abu Dawud, Nasa’

The Soul’s Constant Returning: Repentance (  Tawba   in the Sufi Legacy of Jaʿfar al- Ṣādiq Repentance might seem out of place in a discussion of virtue or moral psychology. If one sees repentance as a moment in one’s life, a sudden and epiphanic decision, then it would seem to be more of a biographical event than a lasting feature, more of a determination to change than an indicator of change.1 Yet, in the context of Sufism, repentance is considered one of the stations of the path to ethical completion. Rather than a solitary resolution, repentance is a shift in perspective with lasting moral and psychological effects. It is an awareness of one’s place in existence—a constant spiritual intelligence that must be maintained throughout one’s life. To qualify for repentance, one must not only do good deeds but be humble of disposition, ever-cognizant of one’s shortcomings. With this proper outlook in mind, one can then move forward. It is probably for this reason that Sufi descriptions of