Tauheediyah

Silselah-e-Alia Tauheediyah (Urdu:توحيديه)(Tauheediyah, Tawhidia, Toheedia, Touhedia) is the doctrine of spiritual thought in Islam. Hazrat Khawaja Abdul Hakeem Ansari started this doctrine. It is the unique addition into the already existing spiritual disciplines – Naqhbandiyya, Suhrawardiyya, Qadiriyyah, and Chishti order etc.
Silselah-e-Alia Tauheediyah is unique in the sense that it introduced the concept of ‘the closeness and vision of the absolute self (ذات بحت)’ as the spiritual journey (سلوك). None from the doctrines of mysticism introduced this concept ever before as their spiritual journey. This was innovation in the history of mysticism by Hazrat Khawaja Abdul Hakeem Ansari.


Historical background

Hazrat Khawaja Abdul Hakeem Ansari became famous as a saint till 1950 during his job as civilian in Pakistan Air Force. People visit him for prays and observe their excellent effects. Few seekers of truth blessed to get oath of allegiance on his hand in 1950. Silselah-e-Alia Tauheediyah was not start yet. Mostly his company was in Air Force, that’s why the majority of early entrants were from Pakistan Air Force.
Teachings of Silselah-e-Alia Tauheediyah spread from Karachi to all the Air Force bases and onward to many cities, towns, and villages in a short span of time. Wards of recitation were established at many places. Earliest sources of publicity were the speeches, discussions, meetings, and letters of Hazrat Khawaja Abdul Hakeem Ansari and his disciples who introduced these teachings in their native cities and towns. In 1954, the total strength of disciples was not more than fifty. In 1955, this strength of disciples was more enough. In 1956, the need for proper organization was realized and it was decided that where there is the group of at least five disciples at a city or town this should be a ward of recitation (حلقه ذكر). One from the group was nominated as head of ward. First ward of recitation was established at Peshawar and Malik Baksheesh Ilahi was its head.

Foundation of Silselah-i-Tauheediyah

When Hazrat Khawaja Abdul Hakeem Ansari achieved his earnest goal of life in 1953 – the closeness and vision of the absolute self (ذات بحت), he started Silselah-e-Alia Tauheediyah at Karachi, to popularize the special grace that he was bestowed from Risaldar Muhammad Hanif Khan in the period of twenty to twenty five years. Few disciples had taken oath of allegiance on his hand before the foundation of Silselah-e-Alia Tauheediyah.

Organizational structure

One caliph or successor

Nomination of one caliph or successor by the spiritual head is admissible in tauheediyah doctrine. He is the best person having six qualities at the best level – Spiritual power, excellent morals, knowledge of God, knowledge of religion, knowledge of world, and ability of good administration.
It is noted that even after the nomination of caliph or successor; he will not be liable to take the oath of allegiance for himself. He is bound to act the same as he was doing before his nomination. In the life of spiritual head he will take oath of allegiance for him.

Authorized person

Spiritual head announces few from the best persons of his spiritual doctrine to be ‘authorized persons’. Thee authorized persons should have spiritual power and excellent morals to such extent that he should be able to reform the people given in his control, bestow them grace, and could understand their spiritual hurdles and remove them. These authorized persons get written statement from the spiritual head and can take oath of allegiance on their hand for the spiritual head.
Women can also be declared as authorized persons.

Male and female ward heads

When at least five seekers or disciples are at some place, the spiritual head declare the most suitable from them to be the ward head. Ward head should be able to bestow grace and fulfill the moral requirements of tauheediyah doctrine.
He will perform the administrative duties at the ward level – propagation of tauheediyah teachings, administration of ward recitation circles, collection and deposit of monthly fund from disciples etc.
Women can also be ward heads where there are at least five women disciples. Women ward heads will perform the same duties in women wards.
Ward head is not any superior position on the basis of being the representative of spiritual head in ward. Any person, even in the presence of authorized person at some place, can be ward head. Some authorized persons can also be assigned as ward heads.

Seekers and disciples

Newcomers are not allowed for the oath of allegiance in tauheediyah doctrine. Those who want to join this doctrine, they join as seeker. They are familiarized with recitations, procedure of purification of morals, and basic tenets of this discipline. He should read the book ‘Tamir-i-Millat’ or its English translation ‘Restructuring Millat’ and ‘Tareeqat-e-Tauheediyah’.
When a seeker becomes aware of basic things and start acting upon them accordingly, he is allowed for the oath of allegiance in this doctrine. Thus he becomes a disciples after taking the oath of allegiance on the hand of spiritual head or any from his authorized persons.

Glimpses from history

Era of Hazrat Khawaja Abdul Hakeem Ansari

This was prime time in the history of Silselah-e-Alia Tauheediyah. He started from non existence to a well organized of Silsilah-e-Alia Tauheediyah. He bought land and constructed a center with the monetary support of his disciples.
Khawaja Abdul Hakeem Ansari set trends and principles as founder of Silsilah. He wrote constitution of Silselah-e-Alia Tauheediyah that comprises tenets, codes, and procedures to be followed in all times. He wrote books and finally recorded his will for all his disciples.
In the life span of Hazrat Khawaja Abdul Hakeem Ansari, there were routine meetings after recitation till twelve at night. Many people from all walks of life visited and enjoyed his era. Annual conventions were conducted regularly.
Khawaja Abdul Hakeem Ansari proceeded for his non hereditary succession. He announced Abdus Satar Awan as his successor in 1968. After six years recorded his will and strengthened his nomination and further nomination procedure for future.

Procedure for succession

Spiritual head nominates someone as successor in his life. Nominated successor leads the similar life as before. Spiritual head can bestow powers for learning to his nominated person under his supervision.
If spiritual head does not nominate any person for succession openly, he can write nomination paper to be disclosed after his death. This nomination paper is disclosed after the death of spiritual head in the presence of at least five persons preferably to be authorized persons.
If spiritual head doesn't nominate any successor by announcement or by written nomination to be disclosed after his death then all authorized persons or three fourth of total authorized persons will gather for a meeting. They will select the suitable person from total authorized persons to be the next spiritual head of Silselah-e-Alia Tauheediyah with majority decision.
Those who had opposite vote will also accept this successor as they themselves had selected him. If someone from authorized persons doesn't accept him as spiritual head then this successor has full authority to exclude him from Silselah-e-Alia Tauheediyah.
All disciples, ward heads, and authorized persons will renew their oath of allegiance on the hands of successor.
Prestigious office of the spiritual head is non hereditary for ever. Successor for the position of spiritual head can't be relative of spiritual head. e.g. son, nephew, grandson etc. The successor shall always be a person who is total outsider and not one belonging to the family of last spiritual head. This is the cardinal principle applicable to succession to the high office of spiritual head of Silselah-i-Tauheediyah. Founder of Silselah-i-Tauheediyah strictly emphasized above roles to be followed for ever.

First successor: Abdus Sattar Awan

Hazrat Khawaja Abdul Hakeem Ansari wrote and registered his will in accordance with the prescribed procedure for succession. He announced Abdus Sattar Awan as his successor in 1968. Further he wrote and registered his will in 1975 with other directions to strengthen the non hereditary feature of Silselah-e-Alia Tauheediyah. Abdus Sattar Awan lead a routine life and took oath of allegiance from the disciples and authorized persons after the death of Hazrat Khawaja Abdul Hakeem Ansari.

Era of Abdus Sattar Awan

Abdus Sattar Awan was a silent and of soft-spoken personality. His era is from January 23, 1977 to December 14, 1990 (till his death). Official residence of spiritual head of Silsilah-e-Alia Tauheediyah was decorated in his time. He did not contributed in literary terms. He did not take bold steps for the Silselah-e-Alia Tauheediyah despite his strongest basis of nomination as per announcement and in registered will by the founder of Silselah-e-Alia Tauheediyah - Hazrat Khawaja Abdul Hakeem Ansari.
He stopped annual conventions that were being held in April every year. Annual conventions were replaced by the death anniversary of Hazrat Khawaja Abdul Hakim Ansari on his grave. Similarly, he did many other things that were contradictory to the practices and trends set by Hazrat Khawaja Abdul Hakim Ansari. Abdus Sattar Awan never delivered speech to gathering of his disciples. Silselah-e-Alia Tauheediyah lost its momentum in this era as it was a dynamic movement before this time. Abdus Sattar Awan was not fully responsible for the situation. He lost the confidence of many trusted disciples in addition to those who did not take the oath of allegiance on his hand.

Conflict of succession

Abdus Sattar Awan in his last days was a patient of brain cancer. He nominated his son in law - Ghulam Rasool Shahid to be the next successor of Silselah-e-Alia Tauheediyah. This nomination was contrary to the cordial principle for succession set by the founder of Silsilah-e-Alia Toheedia - Hazrat Khawaja Abdul Hakeem Ansari in his will and his book 'Tareeqat-e-Tauheediyah' that is considered as the constitution of Silselah-e-Alia Tauheediyah.[1]
Many disciples took oath of allegiance on his hand keeping in view that any spiritual head can change the constitution as per his discretion. Many others opposed this decision of hereditary nomination of Ghulam Rasool Shahid. They opined that son in law is from the family of spiritual head that cannot be the spiritual head. Constitution should be followed by all spiritual heads as the basic document of Silselah-e-Alia Tauheediyah. There was a complex situation of chaos and conflict of succession.[1]

Second successor: Muhammad Siddique Dar

On hereditary nomination of Ghulam Rasool Shahid by his father in law - Abdus Sattar Awan, there was a chaos in Silselah-e-Alia Tauheediyah. All sincere disciples were worried and were of serious concern. Thus, disciples from almost all wards of Silselah-e-Alia Tauheediyah called a general gathering at Gujranwala. The purpose and objective of this gathering was to arrange the meeting of authorized persons to decide as per constitution about the non hereditary succession.[1][2][3] All the authorized persons - Muhammad Siddique Dar, Muhammad Murtaza, Raja Ali Akber, Chaudhry Ghulam Qadir attended this meeting with the power of attorney by Abid Ali and Sheikh Ali Asgher who could not attend this meeting but supported what ever the decision was made. Authorized persons unanimously declared Muhammad Siddique Dar to be the next successor. Muhammad Siddique Dar became the spiritual head. He shaped Silselah-e-Alia Tauheediyah on the same pattern of Hazrat Khawaja Abdul Hakeem Ansari - founder of Silselah-e-Alia Tauheediyah.[1][4]
Era of second successor Muhammad Siddique Dar Tauheedi was a full-fledged copy of the era of Hazrat Khawaja Abdul Hakeem Ansari. Muhammad Siddique Dar Tauheedi filled all gaps and flaws that were injected in the era of Abdus Sattar Awan. Almost all disciples of Hazrat Khawaja Abdul Hakeem Ansari had full confidence on Muhammad Siddique Dar Tauheedi.[1][4]Muhammad Siddique Dar Tauheedi died on July 7, 2013, due to cardiac arrest. He was buried at Markaz Taameer-i-millat Gujranwala.[5]

Undue branches of Silselah-e-Alia Tauheediyah

Ghulam Rasool Shahid grasped the assets and property of Silsilah-e-Alia Toheedia at 92-G Model Town Lahore that was built by all disciples. He started his conventional spirituality where there was no place for constitution of Silselah-e-Alia Tauheediyah and its tenets, codes and principles.[1][3][6]
Authorized persons arranged their meeting as per descriptions of Constitution of Silselah-e-Alia Tauheediyah. They unanimously nominated Muhammad Siddique Dar as the successor of Silselah-e-Alia Tauheediyah after Abdus Sattar Awan. Muhammad Siddique Dar Tauheedi controlled Silselah-e-Alia Tauheediyah as spiritual head.[1][4]
After few years, Sheikh Ali Asgher started his separate system at Sheikhupura. Chaudhry Ghulam Qadir controlled his position after his death by his nomination. Chaudhry Ghulam Qadir started his system at Zafarwal near Narowal.
Raja Ali Akber went aside and started his own practices at his town Gogar Khan.

Third successor: Muhammad Yaqoob Tauheedi

Muhammad Siddique Dar Tauheedi nominated Muhammad Yaqoob Tauheedi as his successor in proceeding the prescribed non hereditary procedure in the constitution - Tareeqat-i-Tauheediyah.[5][7] Muhammad Yaqoob Tauheedi took oath of allegiance after the death of Shakh Silselah-i-Tauheediyah Muhammad Siddique Dar Tauheedi on July 7, 2013. All deciples and authorized persons in Silselah-i-Tauheediyah accepted Muhammad Yaqoob Tauheedi as the sole Shakh of Silselah-i-Tauheediyah. Muhammad Yaqoob Tauheedi took over the charge of affairs at Markaz Taameer-i-millat, Gujranwala, Pakistan.[5]

Distinctions of Silselah-i-Tauheediyah

Silselah-i-Tauheediyah has many distinctive features that were not present in the entire history of mysticism.[3] Unlimited features have details in the books of Hazrat Khawaja Abdul Hakeem Ansari - Tamir-i-Millat (English translation ‘Restructuring Millat’), Chiragh-e-Rah, Tareeqat-e-Tauheediyah, and Haqeeqat Wahdatul Wajood.
Few from them are shortly described below.

Unique spiritual journey

Major achievement in almost all other spiritual disciplines is to achieve divine inspiration, noble and excellent deeds. They consider it the main objective and apex position in their spiritual world. Contrary to this the spiritual journey in Silselah-e-Alia Tauheediyah is ‘the closeness and vision of the absolute-self’.
Concept of ‘the closeness and vision of Allah’ can be found in the books of spirituality but non from the past saints introduced this concept as a spiritual journey. This was done by Hazrat Khawaja Abdul Hakem Ansari first time in the history of mysticism.
Contrary to all other spiritual disciplines, the spiritual chain of Silselah-e-Alia Tauheediyah starts from the name of Allah almighty.[8]

Written syllabus of mysticism

There is a complete syllabus for the spiritual journey in written form in Silselah-e-Alia Tauheediyah. None from the founders of any Silselah or doctrine wrote his full syllabus for the followers. Anyhow, their few recitations and practices can be seen in the books and other literature of mysticism. Hazrat Khawaja Abdul Hakeem Ansari is the first who wrote the full syllabus of his spiritual discipline.[9]

Organization on pattern of prophets

All the prophets from Allah taught humanity to avoid infidelity and deviation from divine guidance. After prophets this responsibility shifts to the Muslim Ummah. In the recent deteriorating situation of morality and moral values, this responsibility has unavoidable for the scholars and theologians.
Teachings of spirituality and mysticism had designed at the pattern of Muhammad. All timely pollutions have been separated from original teachings in the light of the Quran and the Sunnah. These spiritual teachings give humanity directly in the worship of Allah rather than the worship anyone else like him.[9]

Teachings of vigilant mysticism

Saints are of thousand types and colors but mysticism has only two types – vigilant mysticism and drunkard mysticism. In vigilant mysticism, a saint has an eagle eye on the multi-faceted environmental changes. They guide the world by their vision and wisdom rather than telling stories of their unbelievable traits and attributes. Those who follow this type of mysticism, they observe their development by leaps and bounds. Finally, wealth, prosperity, development, and opportunities etc. knock at their doors.
On the other side, drunkard mysticism is the worst addiction of humanity. The followers of drunkard mysticism can do everything but all their doings are useless for humanity. They can fly in air, walk on water, and can do a lot of other things but they are a useless person in social fabric. Nothing is there for the humanity and its problems except countless stories of divine inspirations, noble and excellent deeds.
Teachings of Silselah-e-Alia Tauheediyah are of vigilant mysticism. There is not any importance of telling stories of divine inspirations, noble and excellent deeds.[10]

Description of reality of oneness of being

Hazrat Ibn Arabi presented the theory of the oneness of being in the sixth century hijri. Sheikh Ahmad Sirhindi falsified the theory of the oneness of being in the Mughal Emperor Jahangir’s time.
Founder of Silselah-e-Alia Tauheediyah Hazrat Khawaja Abdul Hakeem Ansari covered the spiritual journey to the absolute self. He himself observed the stages and feelings of oneness of being. In the light of his spiritual observations he clarified the situation in the easiest and the most understandable way in the book ‘Haqeeqat Wahdatul Wajood’. None in the history of mysticism make this issue so much clear ever before.
Silselah-e-Alia Tauheediyah projects the issue on the same angles as did by Sheikh Ahmad Sirhindi because the theory of oneness of being has severe contradiction to the teachings of Islam.[11]

Description of spiritual feelings, stages, and observations

Spiritual feelings, stages, and observations are hidden in other doctrines. Saints don’t disclose them, or guide their disciples for them. Disciples sole objective seems to be to serve their spiritual leader just like a slave. Seekers afford these disgraces for their thirst for mysticism, sincerity, and simplicity. Just a few from these seekers succeed to get their object to some extent.
In Silsilsh-e-Alia Toheedia, maximum spiritual feelings, stages, and observations have been written in the books of the founder of Silsilah – Hazrat Khawaja Abdul Hakeem Ansari. There is no suspense in their description. These are open for all who can read but actual understanding is in fate of those who make observation of these feelings by acting upon the easiest written procedure for them.[12]

Satisfaction of modern mentality

Modern tremendous developments have a long-lasting effect on human mind. Modern man has critical thinking and expects results as per his research oriented mind set. He has questions like what? Why? How? for religious realities. Well known scholars and theologians can render them speechless but can’t satisfy them at all. As a result, if they don’t become unbeliever on religion faith even then their believe shakes. Few from them want to quest their thirst from spiritualism and want the satisfactory replies of their questions from mysticism. Mostly the saints can’t reply them due to the unawareness from modern knowledge.
Silsilah-e-Alia Toheedia has good grace and stuff for both internal and external satisfaction of these true seekers.[13]

Selection of quality seekers

All visitors are allowed to take oath of allegiance in many spiritual disciplines. Few others have written description for not accepting newcomers on first visit as disciple but practical situation is adverse to this written statement. They also take oath of allegiance from all who visit them.
Contrary to the prevailing situation, nobody is allowed to be disciple in Silselah-e-Alia Tauheediyah. All visitors are accepted as seekers for few months to familiarize them to the tenet, recitations and other codes of Tauheediyah discipline. Both spiritual head and seeker check the situation. Spiritual head monitor the seeker to judge the purity of his interest to be spiritual and nothing else. Seeker check the scenario on many factors of religion, spiritual benefits, and practical outcomes of recitations.
Although teachings in tauheediyah are of more generalized nature yet entrants are from quality seekers. Rough, materialistic, and apparently huge gathering is not expected in Tauheediyah discipline. Only few pure seekers of mysticism are accepted for oath of allegiance.[14]

To get rid of terminologies of mysticism

Unlimited terminologies of mysticism have been introduced with the passage of time. These terminologies require a complete encyclopedia for their descriptions. Saints in spiritual disciplines use these terminologies in a routine. Those who are not familiar with them consider mysticism to be specialized knowledge for them.
Hazrat Khawaja Abdul Hakeem Ansari simplified teachings of mysticism by removing all self made complexities by these terminologies. He introduced mysticism as a simple, easy to understand, and easy to get benefits from its practical implications. All feelings and practical observations exist in Tauheediyah order at its apex but practical barriers cannot be seen.[15]

To get rid of counting

Sufi orders emphasize on counting of recitations. They advise recitations not in thousands but million times round the clock. Disciples can hardly fulfill counting requirements and blame themselves for failure or non availability of described results.
Recitations in Silselah-e-Alia Tauheediyah are not number based. Thus counting has no room in Toheedia discipline. Khawaja Abdul Hakeem Ansari removed counting process and introduced the concept of concentration, interest, eager, and continuity in recitation. He practically proved these traits in recitation to be more beneficial than counting dilemma.[16]

Teachings of mysticism for women

Women can hardly be seen on mystic scenario. This shows that teachings of mysticism are only for men. This is wrong perception. Some spiritual orders have temporary arrangements for women but guidance for practical spiritual journey are confined to men.
Silsilah-e-Alia Toheedia had complete syllabus for women that is similar to men but in completely separate set up from men.[17]

Commonality of teachings of mysticism

It is common idea that teachings of mysticism are confined to few special personalities. They get them from graves of saints, shrines, and well known tombs. They are lucky enough to get them without any practical doings. True seekers strive hard for desired goal and often they were willing to afford insults and disgraces. Even afterward mysticism remains as a dream.
Hazrat Khawaja Abdul Hakeem Ansari bestowed mysticism a generalized face. Made mysticism practical for humanity. Not only he wrote his complete syllabus of mysticism but also explained feelings of different spiritual stages and hurdles on the way to mysticism in the possible and easiest mode of expression. Thus he shifted general perception about mysticism from impossible to possible for common seekers.[18]

Unconventional organization of doctrine

Orders of mysticism were proceeding on conventional way from its very beginning. Spiritual head was a person on some tomb or shrine, or he was hereditary successor of his forefathers. One spiritual head many caliphs that spread his teachings independently in his life and afterward. Every caliph itself was spiritual head of his disciples. Although every saint had his separate spiritual color yet disciples in same spiritual order had great variations from one another.
Hazrat Khawaja Abdul Hakeem Ansari introduced innovation in this organizational pattern. He laid the foundation of Silsilah-e-Alia Toheedia with the concept of sole spiritual head at a time with few authorized persons under one spiritual head to take oath of allegiance for their sole spiritual head. Thus, uniformity, stability, integration and centralization prevail throughout the spiritual discipline.[19]

Abolition of family succession system

Hazrat Khawaja Abdul Hakeem Ansari abolished the concept of family or hereditary succession. He prescribed the procedure where non from family members of last spiritual head can be his successor. Succession of the slot of spiritual head will be non hereditary for ever. This cordial rule for succession will be accepted for ever in Silselah-e-Alia Tauheediyah as per principles designed by the founder of Toheedia doctrine.[20]

Abolition of uneducated customs

Uneducated customs and manners have become integral part of mysticism. Often disciples bends and pay bows to their saints like heavens. Respect and regards proceeds beyond limits in tombs, shrines and on graves of saints. That is infidelity in the lights of teachings of the Quran and Sunnah.
In Silselah-e-Alia Tauheediyah, relationship between spiritual head and disciple are just like teacher and student based on respect, affection, and obedience. Codes of Islamic ethics are realized in their real sense.[21]

To get rid of demolishing the self

Horrible old fashioned exercises of mysticism exist in many spiritual orders. Disciples and seekers face troubles and insults on the name of demolishing self. They bear long time hunger, very long travels, travels on foot for years, act as beggar and sweeper for demolishing their self.
Hazrat Khawaja Abdul Hakeem Ansari falsified the idea of demolishing self. He replaced it with the idea of controlling self. That is alike to the teachings of Islam while old prevailing idea of demolishing self is contrary to Islamic teachings.[22]

To get rid of tributes system

Tributes for spiritual head are a routine in some spiritual orders. Financial position of spiritual head enormously changes and personal assets from disciples often becomes a big pile of wealth. Contrary to this situation, tribute system has been demolished in Silselah-e-Alia Tauheediyah. Something as a gift is allowed but all finances go to the account to be used for accumulaive benefits rather than for personal interests.[23]

Distinct behavior of spiritual head

Saints and successors in other spiritual disciplines have a distance from their disciples. Spiritual head is known automatically by his wearings and meetings with others.
In Silselah-e-Alia Tauheediyah, relationship of spiritual head to his followers is of friendly, frank, and closeness. Impact of worldly glory is hardly seen while lesson of affection and friendly environment is commonly observed.[24]

Special teachings for simplicity

Simplicity is of utmost importance in mysticism. All spiritual disciplines teach their disciples to consider themselves at the lowest in all creatures of Allah. Obviously, man losses his excellent traits by attaining this idea. All natural attributes vanish that are of crying need for the individual and cumulative development of man.
Hazrat Khawaja Abdul Hakeem Ansari introduced the new concept for simplicity that replaced the concept to place oneself at worst place in universe. His teachings for simplicity comprises 'to avoid proud' and 'to avoid abhorrence and feelings of hatred' towards others.[25]

To get rid of priesthood

Priesthood is prohibited in Islam, so, is not allowed in Silsilah-e-Alia Toheedia. Teachings and procedures in Tauheediyah doctrine are of a practical nature and the whole life full of action. Simplicity, worldly status and respect and struggle for it are the core concerns in Tauheediyah school of spiritual thought that can hardly be seen in other disciplines. Thus, there is no corner safe for priesthood like thinking and procedures.[26]

Vital social movement

Hazrat Khswaja Abdul Hakeem Ansari never likes sluggish and lazy behavior in his disciples and people of the society. He ever wished to see Muslims as an active part in their social fabric. He suggested for his disciples to get enrolled for higher studies, and to learn other skills for their betterment in society.[26]

Unity of ummah

Silselah-e-Alia Tauheediyah has no divisions of ethnic and religious creeds. The founder of Silsilah-e-Alia Toheedia - Hazrat Khawaja Abdul Hakkeem Ansari was a strong opinionated even about negation of four basic Islamic creeds. He was moderator of extremist religious attitude of Muslims. He had severe concern about the unity of Muslim Ummah with centralized position of Saudi Arabia in Muslim Bloc.[27]

References

  1. 1 2 3 4 5 6 7 Rahmatullah Shah, Syed (April 2011). “Shekh Silselah-e-Aalia Tauheediyah Qibla Muhammad Siddique Dar Sahib Tauheedi” Falah-e-Aadmiat. 13(5) : 79-81
  2. ↑ Khwaja Abdul Hakeem Ansari (1962). Tareeqat-e-Tauheediyah. Lahore: Three star Printing Press, P. 54
  3. 1 2 3 Ali Raza, Mian (Ed.). (2010). Farmoodaat-e-Faqeer: Malfozat-o-Maktobat Hazrat Khawaja Abdul Hakeem Ansari. (فرمودات فقير:ملفوظات و مكتوبات حضرت خواجه عبدالححكيم انصاري). Gujranwala: Markaz Tameer-e-Millat. P.81
  4. 1 2 3 Ali Raza, Mian (Ed.). (2010). Farmoodaat-e-Faqeer: Malfozat-o-Maktobat Hazrat Khawaja Abdul Hakeem Ansari. (فرمودات فقير:ملفوظات و مكتوبات حضرت خواجه عبدالححكيم انصاري). Gujranwala: Markaz Tameer-e-Millat. P.75
  5. 1 2 3 Rahmatullah Shah, Syed (August 2013). “Shakh Silselah Aaliah Tauheediyah Qibla Janab Muhammad Yaqoob Tauheedi" Falah-e-Aadmiat. 15(8): 27-36
  6. ↑ Khwaja Abdul Hakeem Ansari (1962). Tareeqat-e-Touheediyah. Lahore: Three star Printing Press, P. 54
  7. ↑ Rahmatullah Shah, Syed (April 2011). “Roodaad Salana Convention 2011” Falah-e-Aadmiat. 13(6) : 18-25
  8. ↑ Ali Raza, Mian (Ed.). (2010). Farmoodaat-e-Faqeer: Malfozat-o-Maktobat Hazrat Khawaja Abdul Hakeem Ansari. (فرمودات فقير:ملفوظات و مكتوبات حضرت خواجه عبدالححكيم انصاري). Gujranwala: Markaz Tameer-e-Millat. P.81-82
  9. 1 2 Ali Raza, Mian (Ed.). (2010). Farmoodaat-e-Faqeer: Malfozat-o-Maktobat Hazrat Khawaja Abdul Hakeem Ansari. (فرمودات فقير:ملفوظات و مكتوبات حضرت خواجه عبدالححكيم انصاري). Gujranwala: Markaz Tameer-e-Millat. P.83
  10. ↑ Ali Raza, Mian (Ed.). (2010). Farmoodaat-e-Faqeer: Malfozat-o-Maktobat Hazrat Khawaja Abdul Hakeem Ansari. (فرمودات فقير:ملفوظات و مكتوبات حضرت خواجه عبدالححكيم انصاري). Gujranwala: Markaz Tameer-e-Millat. P.83-86
  11. ↑ Ali Raza, Mian (Ed.). (2010). Farmoodaat-e-Faqeer: Malfozat-o-Maktobat Hazrat Khawaja Abdul Hakeem Ansari. (فرمودات فقير:ملفوظات و مكتوبات حضرت خواجه عبدالححكيم انصاري). Gujranwala: Markaz Tameer-e-Millat. P.86
  12. ↑ Ali Raza, Mian (Ed.). (2010). Farmoodaat-e-Faqeer: Malfozat-o-Maktobat Hazrat Khawaja Abdul Hakeem Ansari. (فرمودات فقير:ملفوظات و مكتوبات حضرت خواجه عبدالححكيم انصاري). Gujranwala: Markaz Tameer-e-Millat. P.86-87
  13. ↑ Ali Raza, Mian (Ed.). (2010). Farmoodaat-e-Faqeer: Malfozat-o-Maktobat Hazrat Khawaja Abdul Hakeem Ansari. (فرمودات فقير:ملفوظات و مكتوبات حضرت خواجه عبدالححكيم انصاري). Gujranwala: Markaz Tameer-e-Millat. P.88
  14. ↑ Ali Raza, Mian (Ed.). (2010). Farmoodaat-e-Faqeer: Malfozat-o-Maktobat Hazrat Khawaja Abdul Hakeem Ansari. (فرمودات فقير:ملفوظات و مكتوبات حضرت خواجه عبدالححكيم انصاري). Gujranwala: Markaz Tameer-e-Millat. P.88-89
  15. ↑ Ali Raza, Mian (Ed.). (2010). Farmoodaat-e-Faqeer: Malfozat-o-Maktobat Hazrat Khawaja Abdul Hakeem Ansari. (فرمودات فقير:ملفوظات و مكتوبات حضرت خواجه عبدالححكيم انصاري). Gujranwala: Markaz Tameer-e-Millat. P.89-90
  16. ↑ Ali Raza, Mian (Ed.). (2010). Farmoodaat-e-Faqeer: Malfozat-o-Maktobat Hazrat Khawaja Abdul Hakeem Ansari. (فرمودات فقير:ملفوظات و مكتوبات حضرت خواجه عبدالححكيم انصاري). Gujranwala: Markaz Tameer-e-Millat. P.90-91
  17. ↑ Ali Raza, Mian (Ed.). (2010). Farmoodaat-e-Faqeer: Malfozat-o-Maktobat Hazrat Khawaja Abdul Hakeem Ansari. (فرمودات فقير:ملفوظات و مكتوبات حضرت خواجه عبدالححكيم انصاري). Gujranwala: Markaz Tameer-e-Millat. P.91-92
  18. ↑ Ali Raza, Mian (Ed.). (2010). Farmoodaat-e-Faqeer: Malfozat-o-Maktobat Hazrat Khawaja Abdul Hakeem Ansari. (فرمودات فقير:ملفوظات و مكتوبات حضرت خواجه عبدالححكيم انصاري). Gujranwala: Markaz Tameer-e-Millat. P.92
  19. ↑ Ali Raza, Mian (Ed.). (2010). Farmoodaat-e-Faqeer: Malfozat-o-Maktobat Hazrat Khawaja Abdul Hakeem Ansari. (فرمودات فقير:ملفوظات و مكتوبات حضرت خواجه عبدالححكيم انصاري). Gujranwala: Markaz Tameer-e-Millat. P.92-94
  20. ↑ Ali Raza, Mian (Ed.). (2010). Farmoodaat-e-Faqeer: Malfozat-o-Maktobat Hazrat Khawaja Abdul Hakeem Ansari. (فرمودات فقير:ملفوظات و مكتوبات حضرت خواجه عبدالححكيم انصاري). Gujranwala: Markaz Tameer-e-Millat. P.94-95
  21. ↑ Ali Raza, Mian (Ed.). (2010). Farmoodaat-e-Faqeer: Malfozat-o-Maktobat Hazrat Khawaja Abdul Hakeem Ansari. (فرمودات فقير:ملفوظات و مكتوبات حضرت خواجه عبدالححكيم انصاري). Gujranwala: Markaz Tameer-e-Millat. P.95-96
  22. ↑ Ali Raza, Mian (Ed.). (2010). Farmoodaat-e-Faqeer: Malfozat-o-Maktobat Hazrat Khawaja Abdul Hakeem Ansari. (فرمودات فقير:ملفوظات و مكتوبات حضرت خواجه عبدالححكيم انصاري). Gujranwala: Markaz Tameer-e-Millat. P.96
  23. ↑ Ali Raza, Mian (Ed.). (2010). Farmoodaat-e-Faqeer: Malfozat-o-Maktobat Hazrat Khawaja Abdul Hakeem Ansari. (فرمودات فقير:ملفوظات و مكتوبات حضرت خواجه عبدالححكيم انصاري). Gujranwala: Markaz Tameer-e-Millat. P.96-97
  24. ↑ Ali Raza, Mian (Ed.). (2010). Farmoodaat-e-Faqeer: Malfozat-o-Maktobat Hazrat Khawaja Abdul Hakeem Ansari. (فرمودات فقير:ملفوظات و مكتوبات حضرت خواجه عبدالححكيم انصاري). Gujranwala: Markaz Tameer-e-Millat. P.97
  25. ↑ Ali Raza, Mian (Ed.). (2010). Farmoodaat-e-Faqeer: Malfozat-o-Maktobat Hazrat Khawaja Abdul Hakeem Ansari. (فرمودات فقير:ملفوظات و مكتوبات حضرت خواجه عبدالححكيم انصاري). Gujranwala: Markaz Tameer-e-Millat. P.97-98
  26. 1 2 Ali Raza, Mian (Ed.). (2010). Farmoodaat-e-Faqeer: Malfozat-o-Maktobat Hazrat Khawaja Abdul Hakeem Ansari. (فرمودات فقير:ملفوظات و مكتوبات حضرت خواجه عبدالححكيم انصاري). Gujranwala: Markaz Tameer-e-Millat. P.98
  27. ↑ Ali Raza, Mian (Ed.). (2010). Farmoodaat-e-Faqeer: Malfozat-o-Maktobat Hazrat Khawaja Abdul Hakeem Ansari. (فرمودات فقير:ملفوظات و مكتوبات حضرت خواجه عبدالححكيم انصاري). Gujranwala: Markaz Tameer-e-Millat. P.99

1. Abdul Hakeem Ansari, Khawaja (1967). Chiragh-e-Rah (جراغ راه). Gujranwala: Markaz Tameer-e-Millat.

2. Abdul Hakeem Ansari, Khawaja (1969). Reality of Wahdatul Wajood (حقيقت وحدت الوجود). Gujranwala: Markaz Tameer-e-Millat.

3. Abdul Hakeem Ansari, Khawaja (1957). Tamir-i-Millat (ثعمير ملت). Gujranwala: Markaz Tameer-e-Millat.

4. Abdul Hakeem Ansari, Khawaja (1962). Tareeqat-e-Tauheediyah (طريقت ثوحيديه). Gujranwala: Markaz Tameer-e-Millat.

5. Ali Raza, Mian (Ed.). (2010). Farmoodaat-e-Faqeer: Malfozat-o-Maktobat Hazrat Khawaja Abdul Hakeem Ansari. (فرمودات فقير:ملفوظات و مكتوبات حضرت خواجه عبدالححكيم انصاري). Gujranwala: Markaz Tameer-e-Millat.

6. http://www.tauheediyah.com

7. Rahmatullah Shah, Syed (April 2011). “Roodaad Salana Convention 2011” Falah-e-Aadmiat. 13(6) : 18-25.

8. Rahmatullah Shah, Syed (April 2011). “Shekh Silselah-e-Aalia Touheediyah Qibla Muhammad Siddique Dar Sahib Tauheedi” Falah-e-Aadmiat. 13(5).

9. Rahmatullah Shah, Syed (August 2013). “Shakh Silselah Aaliah Tauheediyah Qibla Janab Muhammad Yaqoob Tauheedi" Falah-e-Aadmiat. 15(8): 27-36.

This article is issued from Wikipedia - version of the Saturday, April 02, 2016. The text is available under the Creative Commons Attribution/Share Alike but additional terms may apply for the media files.