"[1], Although the doctrine of the hierarchy of saints is already found in written sources as early as the eighth-century,[1] it was al-Tirmidhi who gave it its first systematic articulation. 1166). Allah says in the Quran: Arabic: إِنَّمَا وَلِيُّكُمُ اللَّهُ وَرَسُولُهُ وَالَّذِينَ آمَنُوا الَّذِينَ يُقِيمُونَ الصَّلَاةَ وَيُؤْتُونَ الزَّكَاةَ وَهُمْ رَاكِعُونَ, Transliteration: Innama waliyyukumu Allahu warasooluhu waallatheena amanoo allatheena yuqeemoona alssalata wayu/toona alzzakata wahum rakiAAoona, Arabic: اللَّهُ وَلِيُّ الَّذِينَ آمَنُوا يُخْرِجُهُم مِّنَ الظُّلُمَاتِ إِلَى النُّورِ ۖ وَالَّذِينَ كَفَرُوا أَوْلِيَاؤُهُمُ الطَّاغُوتُ يُخْرِجُونَهُم مِّنَ النُّورِ إِلَى الظُّلُمَاتِ ۗ أُولَٰئِكَ أَصْحَابُ النَّارِ ۖ هُمْ فِيهَا خَالِدُونَ, Transliteration: Allahu waliyyu allatheena amanoo yukhrijuhum mina alththulumati ila alnnoori waallatheena kafaroo awliyaohumu alttaghootu yukhrijoonahum mina alnnoori ila alththulumati ola-ika as-habu alnnari hum feeha khalidoona. The number of the Nujaba’ are 300, and the number of the Nuqaba’ are 40, and the number of the Adbal is said to be 30, or 14, or 7 (and this is the most correct number), and the number of the Awtad are four. "[24], In the late ninth-century, important thinkers in Sunni Islam officially articulated the previously-oral doctrine of an entire hierarchy of saints, with the first written account of this hierarchy coming from the pen of al-Hakim al-Tirmidhi (d. God's, good qualities, and therefore he possesses particular authority, forces, capacities and abilities. [1], Amongst Indian Muslims, the title pīr baba (पीर बाबा) is commonly used in Hindi to refer to Sufi masters or similarly honored saints. Hafiz Sakhawi in his Maqasid al-Hasana (p. 10 #8) and Hafiz Suyuti in his Hawi lil Fatawi (2:250-51) state that Ibn ‘Asakir (Tarikh Dimashq 1:300) and Hafiz al-Khatib (Tarikh Baghdad 3:75-76) both relate that Abu Bakr al-Kattani said: The Nuqaba are 300, the Nujaba are 70, the Abdal are 40, the Akhyar are 7, the ‘Umud (supports) are 4, and the Ghawth is 1. [10] In fact, the latter point represents one of the crucial differences between the Islamic and Christian veneration of saints, for saints are venerated by unanimous consensus or popular acclaim in Islam, in a manner akin to all those Christian saints who began to be venerated prior to the institution of canonization. Here are some characteristics of the Awliya. Its principal subject matter is prophets of the past, who also preached the same faith as Muhammad. PART 2: ARTICLES AND BOOKS. Allah's Apostle ﷺ said, "Allah said, 'I will declare war against him who shows hostility to a Wali of Mine. 12. "(21:73), "Q21" redirects here. [1] Thus, while Moinuddin Chishti (d. 1236), for example, was honored throughout the Sunni world in the medieval period, his cultus was especially prominent in the Indian subcontinent, as that is where he was believed to have preached, performed the majority of his miracles, and ultimately settled at the end of his life. Its principal subject matter is prophets of the past, who also preached the same faith as Muhammad. Work to conclude the sura with another affirmation of revelation, this time through identification of the divergent fates of the believers and non-believers on the Day of Judgment. [1] Their tombs, meanwhile, are "denoted by terms of Arabic or Persian origin alluding to the idea of pilgrimage (mazār, ziyāratgāh), tomb (ḳabr, maḳbar) or domed mausoleum (gunbad, ḳubba). [14][11][12][3] Hence, we find that even medieval critics of the widespread practice of venerating the tombs of saints, like Ibn Taymiyyah (d. 1328), never denied the existence of saints as such, with the Hanbali jurist stating: "The miracles of saints are absolutely true and correct, by the acceptance of all Muslim scholars. "[1] For the adherents of Wahhabi ideology, for example, the practice of venerating saints appears as an "abomination", for they see in this a form of idolatry. [1]. "[10] In general Islamic piety of the period, the saint was understood to be "a contemplative whose state of spiritual perfection ... [found] permanent expression in the teaching bequeathed to his disciples. [46] Traditionally, it has been understood that the Wali'Allah of a particular place prays for that place's well-being and for the health and happiness of all who live therein. This group of young believers resisted pressure from their people to worship others beside God and took refuge in a cave, following which they fell asleep for 300 solar years or 309 lunar years, whilst being guarded by a dog. "[27] In the words of one contemporary academic, practically all Muslims of that era believed that "the lives of saints and their miracles were incontestable. “The folk (Ahl) of the Qur’an are the folk of Allah (Ahl ul-Laah) and His elect.”, 17. [1] It is, moreover, evident from the Kitāb al-Kas̲h̲f wa ’l-bayān of the early Baghdadi Sufi mystic Abu Sa'id al-Kharraz (d. 899) that a cohesive understanding of the Muslim saints was already in existence, with al-Kharraz spending ample space distinguishing between the virtues and miracles (karāmāt) of the prophets and the saints. Similarly, Sayyidina al-Khadir (although considered by some to be a Prophet) possessed knowledge which Sayyidina Musa (as) did not have, which came to him directly from the Presence of Allah without intermediary, as stated in Q18:65. These servants occupy the most sublime levels of proximity to Allah, enjoying what even some of the angels do not possess. [38] (According to the Islamic concept of Punishment of the Grave -- established by hadith -- the dead are still conscious and active, with the wicked suffering in their graves as a prelude to hell and the pious at ease.)
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