Chapter 2: My Geneaology

a.My Genealogy until Shah Noorul Haq Tandwi Rahmat Ullah Alaih

My genealogy is as follows: Hussain Ahmad, son of Sayyed Habeebullah, son of Sayyed Peer Ali, son of Sayyed Jahangeer Baksh, son of Shah Noor Ashraf, son of Shah Madan, son of Shah Muhammad Mahe Shahi, son of Shah Khayrullah, son of Shah Siffatullah, son of Shah Muhibbullah, son of Shah Mahmood, son of Shah Ludhan, son of Shah Qalandar, son of Shah Munawwar, son of Shah Raju, son of Shah Abdul Wahid, son of Shah Muhammad Zahidi, son of Shah Noorul Haq (May Allah T’aala have mercy on them).

Shah Noorul Haq was the first person from our distant ancestors to come and settle in Tanda. In that period, the Rajbhar Tribe had the ownership and control of all the areas surrounding Tanda and caused trouble to the Muslim residents. When Hadhrat Shah Noorul Haq Sahib arrived in Tanda, he invited them towards Islam; however, the Rajah and the people became confrontational. Shah Noorul Haq’s heavy force made them retreat and the Rajah left his fort. Shah Noorul Haq Sahib resided there and named it Alhadadpur, shedding light on its etymology. Relics of the fort still remain: bricks of the Northern wall and Eastern pillars are evident today and continue to house the graves of Shah Noorul Haq Sahib and all his progeny.

Currently, our family does not have any form of written evidence about the genealogical chain before Shah Noorul Haq, or information which could explain when Shah Noorul Haq arrived in Tanda and where he migrated from. However, the Shajra-e-tareeqat (spiritual chain) which remains preserved highlights that he was the Khaleefa of Shah Dawood Chisti; who was the khaleefa of Shah Qutubuddeen Chisti; who was the khaleefa of Shah Najmuddeen Chisti; who was the Khaleefa of Shah Rumi Chisti; who was the Khaleefa of Hadhrat Khwaja Qutubuddeen Bukhtayaar (May Allah have Mercy on them).

This Shajra-e-Tareeqat has been preserved on ancient paper and the author of it was the son or mureed (seeker of the path) of my father’s great-grand father Shah Noor Ashraf (Quddus sirruhu).

b. The Shajrae Tareeqat leading to Shah Noorul Haq Tandwi (RA)

Shajrae Tareeqat(Persian): to be added

Footnotes of the Shajrae Tareeqat:

Shah Dawud Chisti: His name was Shah Dawud Sarmast and he was the khaleefa and son-in-law of Shah Qutub Beena-Dil Qalandar Sarandaz. He was authorised in the Chistiya, Qalandariya ,Qadriya Suharwardiya silsilas. He was the inhabitant of Sarharpur and he had two Khaleefas: Shah Noorul Haq Sarharpuri and Shah Noorul Haq Tandwi. I could not locate the date of birth or death of either our distant ancestor Shah Noorul Haq or that of Shah Dawud Sarmast Rahmat Ullah alayhum.

In Miratul Asrar it states: Persian text to be added

Shah Qutubuddeen Chisti: His name was Shah Qutub Beena-Dil Qalandar Faruqi Sarandaz. He was born blind; however, his vision through his spiritual heart’s eyes was superior to one with perfect vision, so he was given the title ‘Beena-Dil’(one able to see with his spiritual heart). During Dhikr, the rest of his body would separate from his head and that is why he was given the title ’Sarandaz’. He was born on the 25^th of Shabaan 776 Hijri in Sarharpur and passed away in Sha’baan 924 Hijri. His grave is in the Allanpur vicinity and he lived for 149 years. Allahu A’alam.

Shah Najamuddeen Chisti: His name was Shah Najmuddeen, son of Nizamuddeen, son of Nuruddeen Mubarak Husaini Ghaznawi Dehalwi (of Ghazna and then of Delhi). He was born in 637 Hijri and he became bayt (took the oath of allegiance) with Hadhrat Nizamuddeen Muhammad Badayuni and he stayed in his khidmat (servitude) for a long period. During his stay with Shah Chisti, the doors of kashf (spiritual unveiling) and shuhood() did not open for him, so Hadhrat Nizamuddeen (May Allah have mercy on him) told him to go to Rum.


He, therefore, went to Rum and met Hadhrat Khidhr Rumi Hussaini Qalandar and stayed in his khidmat and became authorised with the Qalandariya Tareeqa. He then returned to India and resided in Mandu. Amongst his Khulafa are Shaykh Hussain Sarharpuri and Shaykh Qutubudeen Jaunpuri etc. He passed away in 837 Hijri in the month of Zil Hijjah. He lived for two hundred years: spending his time in both Arab and non-Arab lands and the latter twenty-five years with family in Mandu where he passed away.

Shah Rumi: His name was Shah Khidhr Hussaini Qalandar Rumi. It was from him that Shah Najmuddeen, son of Nizamuddeen, son of Mujaduddeen Mubarak Hussaini Ghaznawi Dehalwi acquired the tareeqa. Shah Khidhr Rumi’s (May Allah Have mercy on him) was born in 500 Hijri and he passed away in 750 Hijri: he lived for two hundred and fifty years. During the rule of Sultan-ut-Tamash in India, he entered the silsila (spiritual chain) of propagating Deen. He received the Qalandariya ijazahfrom Sayyed Abdul Azeez Makki and thereafter, receiveved ijazah (permission) in the Chistiya silsila from Khwaja Qutubuddeen Bukhtayar Kaki (may Allah have mercy on him) as an exchange. He then went on to introduce the Qalandariya Chistiya silsila. His grave is situated on the outskirts of the city of Khandesh, in Bawan-Berar.

The above mentioned genealogy represents, in duality, both a genealogical and spiritual tree leading to Shah Noorul Haq sahib and thereafter, the family genealogy stems away. I am extremely grateful to have found the details of our genealogical tree (mentioned below) and the insight into the many historical accounts in Hadhrat Shah Wilayat Ahmad Sahib Laherpuri’s work ‘Masaa’ee Jameela’. May Allah reward him with goodness.

c. References to the genealogical chain leading to the Prophet Sallallahu Aalaihi Wasallam in Shah Wilayat Laheri’s work Masaa’ee Jameela.

During the short reign of Sultan Mubarak Shah Jaunpuri (the second ruler of Jaunpur) between 802 Hijri and 804 Hijri, Saadaat (descendants of Muhammad Sallallahu Alaihi Wasallam through his daughter Hadhrat Fatema RA) came to Jaunpur and settled there in different villages. The honourable Ruler gave them paid work and land.

The ancestral Saadaat settlers in different villages were the; Saadaat of Tanda (District of Faizabad), Saadaat of Mawsawi, Saadaat of Bichukar, Saadaat of Malupur and Kadipur (in the district of Sultanpur), Saadaat of Wardhapur, Saadaat of Kamalpur and Takhni, the Saadaat of Mandya and Hawpur, the Saadaat of Dev Gaon (Zikre Saadate Tanda). However, Ah-Basyar Najeeb-Und and most of the ancestral tribes of Isha Sahib Jah-wa-Jalal Budha-Und roots leading to the Siyadat (decendancy to the prophet) is most likely non-existent.

Additionally, the Saadaat of Bavi and Khursawan also form a reliable lineage: they join upto, and have marital ties with, the Saadaat of Tanda who are from the progeny of Hadhrat Sayyed Tawkhta Tamthale Rasul Sallahu Alahi Wasallam. This can be gleaned from the following chain: Sayyed Shah Zayd, Son of Sayyed Shah Ahmad Zahid, son of Sayyid Hamza, son of Sayyed Shah Abu Bakr, son of Sayyed Shah Umar, son of Sayyed Shah Muhammad,son of Hadhrat Makhdoom Sayyed Shah Ahmad Tawkhta Tamthale Rasul Sallahu Alahi Wasallam, son of Sayyed Ali, son of Sayyed Husain, son of Sayyed Muhammad Madni (this was the title of Sayyed Nasir Tirmidhi), son of Hussain , son of Sayyed Musa Humsa, son of Sayyed Ali, son of Sayyed Hussain Asgar, son of Hadhrat Imam Ali Zainul Abideen.

Sayyed Muhammad Madni (real name - Sayyed Nasir Timidh) arrived and from his children Hadhrat Makhdoom Sayyed Ahmad Sawkhta Tamthale Rasul Sallahu Alahi Wasallam went to Lahore and passed away in 602 Hijri where he is also buried. From amongst Sayed Muhammad Madni’s children; Sayyed Shah Zayd, son of Sayyed Shah Ahmad Zahid belong to the ancestral Saadaat of Tanda etc. The grave of a saint, who was from Sayyed Shah Zayd’s progeny, named Sayyed Shah Abdul Wahab Quddus Sirruhu is located in a place called Shah Dahurah which is adjoining to Jaunpur.

The miracle about Sayyed Shah Abdul Wahab was that whenever a non-muslim’s coffin was carried passed by his house, it would not burn during cremation. He was a Chisti saint and was the Khaleefa of Hadhrat Sultanut-Taifa Junaid Baghdadi Quddus sirruhu who was from the distant ancestors of Hadhrat Sayyed Ahmad Tawkhta Tamthale Rasul Sallalahu Alahi Wasallam. Hadhrat Baghdadi had given him a dua that within his progeny there would be many Awliya Ullah (Friends of Allah) and one Qutub (the highest station in the Sufi hierarchy of saints) will always remain in every generation.

Note: Tawkhta is a Turkish word and it means to stand for a very long time. Sayyed Ahmad Tawkhta’s spiritual leader and guide called him to his room and thereafter, became busy with dhikr and other practices. When Sayyed Ahmad tried to enter the room, he found the door was locked from inside so he stood outside on the porch all night. In the morning when his Shaykh opened the door and saw him standing there, he gave Sayyed Ahmad the title of 'Tawhkhta'.

Secondly, the reason why he is referred to as 'Tamthale Rasul' is because his contemporary, a Saint, actually asked the Prophet Sallahu Alahi Wasallam: ’If I wanted to see somebody from your descendants in this era that has your resemblance who would you say it was?’ The Prophet Sallalahu Alahi Wasallam replied, ‘Visit Sayyed Ahmad Tawkhta as he resembles me; looking at him will be as though you have looked at me’. This is the reason why he is given the title ‘Tamthale Rasul’ Sallalahu Alaihi Wasallam.

Hadhrat Makhdoom Sayyed Noorul Haq Chisti Tandwi Quddus Sirruhul Azeez is from the progeny of Hadhrat Sayyed Ahmad Tawkhta Tamthale Rasul, from the progeny of Sayyed Muhammad Madni (appellation of Sayyed Nasir Tirmidhi), from the progeny of Hadhrat Sayyed Hussain Asghar, son of Hadhrat Ali Zaynul Abideen, son of the Martyr of Karbala; Hadhrat Imam Hussain Ali.

(Consensus formed upon amongst the Authors of the genealogy: Umdat-Talib, Munbi-ul-Ansaab Kanzul Ansaab, Aymatul-Huda, Tareekhee Ainae Uodh)

In his works, Shah Wilayat Ahmad Sahib also writes:

‘Following much effort and research, the history of the genealogical family tree of Shaykhul Islam that could be ascertained, has been stated here. It is a shame that the chain that followed after Sayyed Shah Zayd, son of Sayyed Shah Ahmad Zaahid could not be found out. I have already previously mentioned earlier details about the sisilae Tareeqat and how Hadhrat Makhdoom Sayyed Shah Noorul Haq Chisti Tandwi (Qudduss sirruhul Azeez) and Shah Noorul Haq, son of Shah Naseerul Haq Qalandar (Qudduss sirruhul Azeez) were both the Mureed and Khulafas of Hadhrat Shah Dawud Chisti Qalandar (Qudduss sirruhul Azeez).

The latter of the two Saints passed away in 962 Hijri and his grave is in Sarharpur. On the other hand, the year of death for Shah Dawud could not be located; yet his Shaykh and father-in-law Hadhrat Shah Qutubuddeen Beenadil Qalandar passed away in 925 Hijri. According to Akhbarul Akhyaar – in the section Adhkarul Abrar (pages 92-93) Hadhrat Shah Qutubuddeen’s distant ancestors link to my respected Murshidaan (Spiritual Guides) within the Chisti order (May Allah have mercy on them all) and he was known as a Saint of a very high calibre and excellence.’

d. Dreams related to our lineage

My father used to say the following about himself; ‘When I was a Headmaster at Safipur and Bangarmau, some people would exclaim that I belonged to the Saadaat (descendants of Muhammad Sallallahu Alaihi Wasallam through his daughter Hadhrat Fatema RA) and that I was the progeny of a Saint. However, others would not believe it to be true because Tanda (Oudh) was renowned for its' Cloth Weavers and the majority of Tanda’s population were of this profession. This is why many people presumed that our family also belonged to that group.

However, Moulana Fadhlul-Rahman Sahib Ganj Muraadabaadi Quddus sirruhu once stated in a full audience: 'Mudarris* is a Sayyed and from the progeny of a Saint. His distant ancestor was Shah Noorul Haq (RA) who was from amongst the very prominent Awliy-Ullah;He came to me in a dream at night and said, 'Look after my son Habeebullah, he is from the progeny of a prominent Saint.’ Following this proclamation, Moulana Fadhlul Rahman’s (Quddus Sirruh) kind attention was very heavily upon me. the people’s thoughts about my lineage then changed and the statement that he made became famous.

My father also related about himself, 'In my younger years, I used to see a dream that Hadhrat Fatima Radhi Allahu Anha was sitting at the edge of a large lake under a tree working at a spinning wheel. In the dream I was a child and was standing on the edge of the opposite side of the lake. I then saw that I was swimming in the lake and going towards Hadhrat Fatimah Radhi Allahu Anha, like a child would go to his mother. In my dream, I thought she was my mother and I have reached her.’ Following his migration to Madina Munawwarah, my father Rahmat Ullah Alaih mentioned how he could not understand the meaning of the dream so I explained, ‘The meaning is clear; You were on the other side of the sea and now you have made hijrah (migration) and come to Hadhrat Fatimah Radhi Allahu Anha - in respect of the genealogy, she is our mother.’

Once he also told me, 'I was searching for our genealogy and thereafter, I saw a dream that I was standing next to Imam Hussain Radhi Allahu Anhu who was seated on a horse ready for Jihaad. He said to me,’ you are from my progeny.’ Although these dreams cannot be presented as categorical proof about our genealogy, they surely shed some light upon it.

*This is what Moulana Fadhlul Rahman Quddus Sirruh used to call my late father.



e. Our ancestral family ties and status

Our ancestral family ties in this region are rooted in well-known and preserved Saadaat Families, aswell as being rooted in generations of those Shuyookh that were considered as the most pre-eminent in terms of their lineage. Marriages in the family were not performed with families who fell short of this nobility. In line with tradition, the people of India would look in to the lineage of families and would not go ahead with a marriage if any short-fall was found within the lineage of the prospective bride or groom. (However, this is a completely wrong practice.) A genealogy is usually formed from forefathers and male relations and not from the female relations.

All the Saadaate Hussainiya are from the progeny of Zainul Abideen’s mother, namely Hadhrat Sheher Banu Radhi Allahu Anhawho was from the progeny of the Shahs of Persia and was previously a captive. Likewise, these forms of lineage can be found in many of the Ai’immae (leaders) Saadaat and amongst the Siddiqiya and Farouqiya Shuyookh. Similarly, Hadhrat Isma’eel Alayhis Salam, from whom all the lineages of Arabia take root, is the son of Hajrah RadhiAllahu Anha and it is well known that she was a slave-woman.

There have also been many offspring born to slave-women in the lineage of nobles and saadaat of Hijaaz, yet they continue to be haughty and arrogant about their own lineage. The Shahs of Turkey have continued to be excessive in their respect towards them as well. Similarly, this was a misguided practice amongst the Indian nobles, which in most probability, originated from the practices of their Hindu neighbours. In India it was common for Muslims migrants to established lineages through marriage with Indian women or by Milke-yameen (marrying a female slave). Therefore, how can the limitations and criteria set for marriage partners be deemed correct?

Amongst our ancestral family relations, there were roots with Saadaat and Shuyookh who were affiliated with Shia’ism and this plague spread throughout Uttar Pardesh and particularly concentrated in Oudh because of the Shi’ite authority in Oudh. If a few Awliya-ullah did not exist within our family at the time, then most likely our family would have been unprotected from this curse. Nevertheless, there was no clear escape for us: our late Nana Hasan Ali Shah (who was the trustee and had power over the family estates), started a new tradition amongst our families. He built an imambarah, held a mehndi (henna) ceremony on the night of the sixth of Muharram and led a procession through the whole city with great pomposity, lights and the playing of bajas(musical instruments).

The effects of some of these innovations remained; until our childhood days, we witnessed the housing of a ta’ziyah (a commemorative model of the tomb of Imam Hussain) within all our family households. All praise is to Allah T’aala as this affliction was gradually lifted from our family; and whilst the curse of the Mehndi ceremony still remains, most relationships with the Shi’ites have ended and remain only in a small minority.

Pride and arrogance regarding one's lineage is a vile illness that Islam has endeavoured to eliminate. It is only one’s effortful deeds that will hold importance in the court of Allah. Noble Lineage without amale saleh (virtuous deeds), akhlaqe kaamilah (perfect character) and aqaaide sadiqa (true beliefs) hold no worth. The prominent lineage of Abu Lahb, Abu Jahl, Ummaya (Bin Khalaf) and Waleed (Bin Mughyrah) prevented them from attaining even a millionth share of the status and prominence that Hadhrat Bilal (Habshi), Hadhrat Salman (Farsi) and Hadhrat Suhayb (ar-Rumi) Radhi Allahu Anhum achieved during Islam’s establishment. The arrogance of the Quraishi leaders led them to become the fuel for the hell fire.

Despite his distant lineage, Hadhrat Abu Bakr Radhi Allahu Anhu became the first Caliph, received the title Siddique Akbar and was buried alongside Hadhrat Khatumun Nabiyyeen Alaihis Salatu Wassalam because of his sincerity and true sacrifices. Even though Hadhrat Abbas and Hadhrat Ali Radhi Allahu Anhum are of closer lineage to the Prophet Sallalahu Alaihi Wasallam they did not receive this honour that Hadhrat Abu Bakr Radhi Allahu Anha received. ‘This is the bounty of Allah that He bestows upon whom He wishes’.

It is very sad that the Muslims of India, until today, hold onto this false arrogance and wrong vanity in relation to their lineage which should be completely removed from hearts and minds.

f. The destructive nature of arrogance about one’s lineage

Hadhrat Qutubul Aarifeen Sayyed Ahmad Sahib Shaheed Rahmat Ullaha Alahi states in ‘Siraatul Mustaqeem:

(Persian text to be added….)

Hadhrat Sayyed Sahib Shaheed Rahmat Ullaha Alahi was from amongst the Saadaat and the progeny of a very prominent saint. He had ties with the well-known and distinguished families amongst the prominent people of Takia, Rae Bareli. Many great Awlia-Ullah have passed in his ancestral chain. Regardless of his own lineage, his words (Persian text above) effectively express the negativity of pride about one’s lineage. It is extremely important that this baseless pride is removed from the mind and instead effort is made to improve and rectify one’s deeds, character and beliefs; this is the only way one can achieve perfection and the closeness of Allah and its innumerable blessings. Not only will this lead to salvation, it will be a source of respect and honour, both in the world and in religion, for the whole family. Allah T’aala will adorn them with His pleasure and His happiness.

Those that have pride about their lineage are both crippled and have become idle in their deeds and therefore, their character and beliefs have become ruined. The ghost of ignorance and imperfection and the devil of wordly-worship and self-worship has got a hold over them. They have become so intoxicated with nonsensical and baseless visions that they look down at all the Muslims, including the people of knowledge and the God-fearing (ahlul Ilm wat-taqwa). Furthermore, they confront others with impolite words and offensive practices; with utter boldness, they continue to practically disgrace and humiliate those people who are less noble or of a lower class in terms of their lineage, regardless of those that God-fearing individuals, scholars and have qualities of forbearance.

This practice is completely against Islamic teachings and the practices of previous predecessors (Aslaaf). Ahadeeth have strongly discouraged that a Muslim looks disdainfully at another Muslim. Instead Islam actively orders that other Muslims are shown respect and compassion and the Ahle Tasawwuf are very conscious about this matter.

g. Respect for others and the Ahle Tasawwuf

Hadhrat Sayyed Saahib Shaheed states in Siratul Mustaqeem:

(Persian text to be added..)

Hadhrat Sayyed Saahib Shaheed’s statement addresses those who have climbed the different levels of Sulook and attained the level of perfection in Tasawwuf and Roohaniyat (spirituality) or have reached a high level in llmi kamalat (Perfection in Knowledge). These individuals, having attained perfection, need to ensure that they do not fall short in respecting and revering all Muslims and show courtesy to them according to their different statuses and positions because:

1. If a Muslim said the word Allah with his tongue without any defect even once or twice, it will give the reciter status and respect as this word holds a very high status, and that the reward for saying it is immeasurable and unparalleled.

2. Regardless of the superior status a man achieves, he was once; a Nutfa (sperm), then an alaqa (clot of blood), then amudagha (piece of flesh), then a lifeless human form and then a living body. At first, he did not understand anything and was unable to walk or talk, fulfil his own needs and was helpless in gaining his own honour and respect. All humans are the same in this matter. Every human should reflect upon his origin and initial phases of development and ponder whether he can have pride and haughtiness and whether he can look at anyone with disdain.

3. A person should think about his final outcome: Spiritually, one’s Khaatima (end) is a very important matter and it is the basis for one’s whole life, deeds, character, respect and honour etc. If ones khaatima is good then his life will be considered respectful and honourable and his deeds profitable. If Allah forbid, ones khaatima was bad then all his deeds have been in vain and let alone his noble lineage, his nobility as a human is also turned to dust. Upon entering asfalus safileen (The lowest of the low), they will have fallen in lower status than the most disliked animals such as dogs and pigs and will become the fuel for the Hellfire.

No one knows about how someone’s Khaatima is going to be. Let it not be, May Allah forbid, that there is a bad khaatima for a man of noble lineage who was arrogant and ignorant and that he is even more degraded than an animal. On the other hand, by Allah’s Mercy, the person that he used to once call degraded and debased has a good end and becomes from Allah Ta’aala’s close ones and amongst those who have been granted salvation.

In terms of the human body itself, there is no honour left when death is near and all the functions of the senses, mind and strength lose capability. Furthermore, everyone knows the condition of a person when the ruh (soul) has been extracted, whether the body was of a King or one who was debased, poor, strong or weak; He becomes inorganic matter; that bloats, bursts, rots, causes the infestation of eels, creates a strong pungent smell, gorges with pus and blood, disintegrates into the earth and becomes part of it. Noble lineage does not make a difference at this time and neither does wealth, riches, authority or strength.

4. Allah’s absolute and limitless mercy and blessings are so abundant that it would not be surprising if in a single moment he was to turn a particle into a mountain or a drop of water into an ocean. Likewise, it is not difficult for Him to turn a common person into a Qutub ul-Aqtaab, an ignorant man into a Scholar or a madman into Plato (Greek philosopher). If an ignorant herdsman started proclaiming,‘I spent the night as a Kurdiya and in the morning I awoke as as an Arab scholar’ then is it not possible that an eighty year old fire worshipper and idol worshipper is blessed with imaan and is made the Qutub uz-zaman and the Gawth e-Dawrah. To give someone capacity that has no capacity and someone status who has no status, is the play of His Left Hand.(Urdu phrase i.e. very easy for Him)

Persian verse to be added...

The conclusion is that pride in lineage that is found in Muslims everywhere and particularly in India and specifically amongst the Saadaat, the children of prominent saints and Shuyookh is a false pride and is the cause of much corruption and ruination. Despite Islam’s relentless efforts to remove its roots, unfortunately, its full removal did not occur. Instead, when these people came to India, they began to emulate their fellow countrymen and the problem grew worse.

In reality, the perfection of knowledge and deeds lies in good character and in attaining Allah T’aala’s pleasure. It is the reason why the respected Aslaaf (May Allah have mercy upon them) received prominence and honour over their contemporaries and their own progeny. Nevertheless, if their children or grandchildren followed in the footsteps of the Aslaaf and were to attain similar deeds and character then they too would be eligible to be called khalfe sadq (truthful progeny) and sapoot (dutiful sons). Otherwise, they will be similar to Prophet Nuh Alayhis Salam’s disobedient son and will be counted amongst the disobedient sons. These disobedient and ill-mannered people should always be fearful lest the lineage of the respected Aslaaf and its nobility is cut off like what happened to the son of Nuh Alayhis Salam. The Qur'aan proclaims; ‘Surely he is not of your family; verily his work is unrighteous’, and expresses how these people are made to taste the ‘great punishment’ as part of the deprivation from the blessings endowed upon the respected Aslaaf.

Instead, these people have become absorbed in pride and arrogance, and to a greater extent, in humiliating, debasing and disgracing others. These forms of impolite actions cause distress to minds and heart rending blows to the poorer Muslims, Muslim labourers and reverted families. Additionally, it creates a negative impact on the propagating of Islam and its all embracing nature and crumbles Islamic principles and its high status. They become a veil over Rasullullah Sallahu Alaihi Wasalam’s guidance and leadership and are obstacles in the growth of the Ummat which has been severely warned against within Islamic Teachings.( We seek refuge with Allah)

The above mentioned reasons, are the very reasons, I feel fearful and ashamed to call myself or refer to myself in writing as a Sayyed or the son of a prominent Saint; and express pride in my lineage, when I only have my existing impoverished deeds and character. However, there remains no doubt that the bounties of Allah upon all humans - without anyone’s choosing, are also significant blessings. For example; the birth of a human and all the correctly formed and healthy bodily parts, beauty and bodily proportion, acumen and memory etc. are from those blessings of Allah in which a human has no say.

 A person should remain forever grateful to Allah T’aala ; ‘proclaim’ the blessings bestowed upon him and contemplate and make Allah T’aala happy through the expression of gratitude. In the same way, nobility of lineage is a blessing and gift from Allah, without anyone’s choosing. Thus, it is important to show thankfulness for it, and in accordance with Quranic Ayah ‘But the bounty of the Lord - rehearse and proclaim’, it is essential that a proclamation is made. Therefore the following extract has been included in this book:

Hadhrat ShaheedRahmat Ullaha Alahi writes in Siraatul Mustaqeem:

(Persian text to be added...)

In conclusion, the progeny of the Ahlul Kamal (people of perfection) possess many qualities. If those qualities and capabilities are utilised by them, there is an opportunity for them to make a considerable attainment and very quickly make achievements. In contrast, if there is a failure in putting these qualities and capabilities to use, then consequently the bad deeds and the lack of knowledge of the progeny of the Arbabe Kamal (men of perfection) will lead them to becoming deprived of Kamal and at times, human respect itself. They will have become like a paralysed pair of  hands or feet that have lost the capacity to support a person in walking or using their hands to hold anything. Another example of them is a rusting iron sword that begins to deteriorate and become useless. It was the compulsory duty upon the honourable families to put a lot effort into acquiring knowledge and practicing good deeds so that their own qualities did not begin to rust and become completely ruined.

In accordance with the undoubted promise; ‘And those who believe and whose offspring follow them in faith’, May they journey on the same route and live a similar existence.  May Allah grant them the opportunity to follow in the footsteps of their Aslaaf and allow it to become a means of reaching the eminent status of the Aslaaf, regardless of their limited deeds.

Wallahi Wa-littawfeeq