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Syedna Mohammed BurhanuddinTUS‘s Qasida Essay

INTRODUCTION

Fatemi Literature bears witness to Doat Kiram AS’s firm devotion to the zikr of Amirul mumineenAS. They have a characteristic approach different from others in recognizing the disposition of Amirul mumineenAS.and in this way they have made a significant contribution in the field of knowledge. Out of the treasure of knowledge, one can distinguish easily the classical works of al-Dai-a-Ajal Syedna Mohammed Burhanuddin TUS . Al-Dai-a-Ajal Syedna Mohammed Burhanuddin TUS who has surpassed a celestial century has adorned with the magnificent and gathering brightness the office of Dai-el-Mutlaq.He holds the keys of treasure house of Fatemi knowledge and bears the torch of learning handed down from Nabi MohammedSA through his successor. His holiness is not only the heir to that great tradition of learning, literature, poetry,learning and teaching are the broad facts which received his distinguish attention and filled every moment of his life. This Qasida Mubarakah “ABA HASANIN YA SAMI YA ALI” may be stated to follow in the line of his famous work and to serve the reader with the essence of understanding Amirul MumineenAS’s disposition. As each verse open up with fruitful information and reveals a treasure of knowledge and wisdom .Its thirty verse which seems thirty shinning rays enlightening the path towards the recognisation of Amirul Mumineen AS .At times it’s a gift to Mumineen as a ritual to offer gift to dear ones on return of successful journey. The Qasida with its simple words lead the reader to recite it repeatedly and enjoy the beauty beyond words.

Hence, to understand the Qasida and get blessed with its Barakat, analyzing can be done. “Analyzing the poem is like exploring a town .when we first approach it we notice main roads, larger building and landmarks. A step further, small streets, narrow lanes and unusual stores add details to understand the culture and people of the town. Similarly with the poem we can experience the satisfaction of signs offered by poet to explore his poem. Poet expects us to lead our imagination wander freely as we go through sounds and experience the images of the poem”. Analyzing concept is important in every literature; the difference is that words changes but the concept remains the same. In Islamic literature it is known as naqd and in fatemi literature analyzing a poetic verse is known as tehlil. The concept of tehlil in its own bears a unique factor amongst others. Islamic literature concept of naqd reveals all types of appreciation and negative factors dealed by the poet.

However in fatemi literature tehlil concept leads us to the path of eternity. They act as a savior for the one who follows them, hence there can be no place for any criticism or false in them. This paper will discuss briefly about the discerning disposition of Amirul Mumineen AS and his dai, al-Dai-a-Ajal Syedna Mohammed Burhanuddin TUS under five points as follows :- 1) Perseverance of barakat of adab of al-Dai-a-Ajal Syedna Mu’ayyad al-shiraziRA and al-Dai-Ajal Syedna Taher SaifuddinRA in adab of al-Dai-a-Ajal Syedna Mohammed Burhanuddin TUS 2) Distinguishing status al-Dai-a-Ajal Syedna Mohammed Burhanuddin TUSin praise of Amirul MumineenAS 3) Divine character of Amirul MumineenAS in light of this Qasida. 4) Iltejah of al-Dai-a-Ajal Syedna Mohammed Burhanuddin TUS near Amirul MumineenAS 5)

Acknowledgment of the sublime position of Amirul Mumineen AS and n light of al-Dai-a-Ajal Syedna Mohammed Burhanuddin TUS in the light Imam’s statement :- ‘Through analysis, a true personality can be identified’. 1) BARAKAT OF al-Dai-al-Ajal Syedna al-Mu’ayyad al –Shirazi RA and al-Dai-al-Ajal Syedna Taher Saifuddin’s Adab in Adab of Syedna Mohammed Burhanuddin TUS The point here will briefly discuss about how the barakat of both the dai’s adab merged and united with the adab of al-Dai-al-Ajal Syedna Mohammed Burhanuddin TUS. By analyzing the verses of this qasida, the reader gets clear picture that the maa’ni remain constant and stable, but its beauty gets multiplied and splendid when transferred in adab of al-Dai-al-Ajal Syedna Mohammed Burhanuddin TUS as it is mentioned by Amirul Jamea.

ان معانيه الثابتة المستقيمة لا هي حديثة ولا هي قديمة بل معانيه تلك حينما وصلت الى علم جليل من اعلامه الاجلة زادها بهجة بايضاح الامثلة والادلة
The maa’ni remains constant while its beauty spreads through its flow.

Thereafter, the reason behind specifically choosing both dai’s adab is stated, that al-Dai-al-Ajal Syedna Mohammed Burhanuddin TUS has informed in his letter towards Mumineen of Yemen that he wrote Qasida near the shrine of Amirul Mumineen AS following his father’s footsteps. The Arabic word used in the respect of his father’s high position valedi valed-ul jami which reveals gesture towards his father and father of all doat-e-mutlaqeen. al-Dai-al-Ajal Syedna al-Mu’ayyad al –Shirazi RA ابا حسن يا سمي العلي * اجرني بلطف خفي جلي The first verse beautifully approaches the meaning hidden beyond the words which enhances the barakat of both the dai, as the first half of the first stanza shows the barakat of al-Dai-al-Ajal Syedna al-Mu’ayyad al –Shirazi RA’s adab as he states:- ابا حســـن يا نــــظير النـــذير* ولــــولا وجــــودك فـــات النـــظير

And the second half reflects the light of al-Dai-al-Ajal Syedna Taher Saifuddin’s Adab It is discussed deeply on how both dai al-Dai-al-Ajal Syedna al-Mu’ayyad al –Shirazi RAand al-Dai-al-Ajal Syedna Mohammed Burhanuddin TUS have addressed Amirul Muminen AS. After a deep study one can get idea on how al-Dai-al-Ajal Syedna al-Mu’ayyad al –Shirazi RA had portrayed dignity of Amirul Mumineen AS as analogous to Nabi Mohammed SA in his every deed and action. The word “NAZIR” represents through its literal meaning that as Nabi Mohammed SA is perceived through naked eyes, his actions, works are seen by people. As far as Allah’s presence is concerned , then he is beyond imagination and thoughts to perceive.

He is known through his name, hence al-Dai-al-Ajal Syedna Mohammed Burhanuddin TUS, while praising Amirul MumineenAS in his relation with Allah’s high position he states oh Namesake of Allah! His action presents the divine trait like Allah. Hence both dai, has portrayed perfect picture of Amirul Mumineen”s nobility on both sides with Nabi Mohammed SA and Allah. This way through analysis the whole Qasida can be studied in respect with al-Dai-al-Ajal Syedna Mohammed Burhanuddin TUS’s mastery in command on Arabic vocabulary inheriting all virtues of the previous doat mutlaqeen . Similarly these verses of al-Dai-al-Ajal Syedna Mohammed Burhanuddin TUS:-

اذا عن خطب فقل يا علي * على عجل باسمه ينجلي اذا ما رجوت انفس رجاء * بحرمة هذا الولي سلي Whenever, problem hurdles you, just call upon “ya Allah” and your problem will be solved. Recalls the verse of al-Dai-al-Ajal Syedna Taher Saifuddin RA:- ان ازعجتك ملمة اوكربة * ورجوت تنفيسا فناد عليا “Whenever a calamity or torment comes in your way and you hope to free yourself just call upon “YA ALI”. This verse shows the strong solidarity in both dai’s literature that there is unique harmony in their thoughts and notions, the supremacy that both the verses represrnts both dai’s faith and certainly.

Al –dai-al- Ajal Syedna Taher SaifuddinRA states in his verse to chant “ya ali”,whereas al-Dai-al-Ajal Syedna Mohammed Burhanuddin TUS mentions the word qul. This choice of word reveals that Amirul MumineenAS heard the nida of al-Dai-al-Ajal Syedna Taher Saifuddin RA to fulfill his hope for ziyarat in his successor al-Dai-al-Ajal Syedna Mohammed Burhanuddin TUS,as syedna proclaims that he is chanting “ya ali’s” tasbih beneath the zarih which conveys that the distance syncronises and al-Dai-al-Ajal Syedna Taher SaifuddinRA nida got heard, as al-Dai-al-Ajal Syedna Mohammed Burhanuddin TUS gets blessed with the ziyarat. Further on moving to the next verse:-

سلام عليك ابا الحسنين * ابا الطاهرين الامام النجب Whereas al-Dai-Ajal Syedna Taher SaifuddinRA states that:- سلام عليك ابا الحسنين * ابا الطاهرين السرى النبل The reader will surely notice that 3/4th part of both verses are having exactly same words and meaning, which seems that two streams are flowing from single source , and two rays emerging from one light . Both the dai are praying salaam on Amirul MumineenAS and praising him. Thereafter the last two words of each verse is different from each other but they were similar in there meaning as it was leadership quality of all imam. Historically it is known that angels recited salaam on Amirul MumineenAS through their visits and respected him gladly.

Hence,both dai are angels in their every act and performance. further moving on the point concludes the meaning of salaam which is noticed by al-Dai-al-Ajal Syedna al-Mu’ayyad al –Shirazi RA in his majalis, that salaam is the reason to peace and serenity, secondly its greeting of angels, thirdly salaam is one of Allah’s name which means that Allah is beyond any changes and differentiates and lastly amongst the names of heaven there is one name called salaam, for its peace from hurdles and grieves. All the four meanings of salaam can be identified is dai’s salaam, hence it is al-Dai-al-Ajal Syedna Mohammed Burhanuddin TUS bounties and blessings that he graces us with the gestures of shield from the upcoming dilemma’s and problems. This way the barakat of al-Dai-aal-Ajal Syedna Mu’yyad ShiraziRA and al-Dai-al-Ajal Syedna Taher SaifuddinRA got merged and its maa’ni got preserved in adab of al-Dai-al-Ajal Syedna Mohammed Burhanuddin TUS.

Al-Dai-al-Ajal Al-Dai-al-Ajal Syedna Mohammed Burhanuddin TUS high status in glorifying Amirul Mumineen AS This point deals with the notable position of al-Dai-al-Ajal Syedna Mohammed BurhanuddinTUS while praising Amirul mumineen AS. He simply described in the qasida that it is a pride to praise Amirul mumineen as he states :- الا انما ذكرك الكنز منه * اوعيتي دائما تمتلي (The zikr of Amirul Mumineen AS is a precious treasure which fills my vessel forever.) The reader is ought to ponder deeply and marvel at the significance of connection in this verse between the two words “treasure” and “vessel”, as in Arabic language the literal meaning for treasure is” the chores and items which are preserved in the vessel.” Thereby it draws the attention towards Al-Dai-al-Ajal Syedna Mohammed BurhanuddinTUS intention, in using the word vessel; the vessel of knowledge.

The verse throws light on the strong distinctive relation of Al-Dai-al-Ajal Syedna Mohammed BurhanuddinTUS with Amirul MumineenAS. Amirul mumineen AS by himself is allah’s zikr. Also Nabi Mohammed RA has disclosed his position and status as the Red Ruby. Undoubtly Red Ruby is a very precious and beautiful and a very rare and expensive as per Imam Ahmed al- MasturAS states :- “اما اليواقيت … صافية شفافة مختلفة الالوان … ومن منافعه ان من تختم بشيء منه وكان في بلدة قد اصاب اهلها الوياء والطاعون سلم منه باذن الله ونبل في اعين الناس” Similarly Amirul mumineen’s personality reflects his purity of Iman, love for Nabi Mohammed RA and divine sacrifice for Allah’s deen holds a great devotion to the zikr of Amirul Mumineen AS.througout his whole life he has remained engrossed in recalling Amirul MumineenAS miracle, his charity, his bounties and his sacrifices to islam. Repeatedly he recalls Amirul Mumineen AS status and every time from an different prospective.

Further on, this point discusses about his verses,vasail and bayanaat reclaims his unwavering and ever lasting dedication for Amirul Mumineen AS ,such as :- بحق علي له انفتح البا * ب للبيت بيت الاله الحرام لتفتح لمرء يواليه صدقا * لدى الموت ابواب دار السلام In this two couplet, Al-Dai-al-Ajal Syedna Mohammed BurhanuddinTUS had condensed the fatemi manner of praying towards Allah. Both the couplets reflects Al-Dai-al-Ajal Syedna Mohammed BurhanuddinTUS modesty as he pleads and asks Allah to open the door of heaven for mumineen for the sake and mean of the doors which opened for Amirul Mumineen AS, further more choices of word sidqan reveals many aspects like :- 1. Amirul mumineenAS’s loyalty and r faithful attitude towards undoubtly. 2. Al-Dai-al-Ajal Syedna Mohammed BurhanuddinTUS immense love for Amirul mumineenAS 3. Thirdly it shows that none but the mumineen are the true devotees.

Furthermore, the word “door” enfolds the feeling of ubudiyah as being the abd of Amirul mumineen, who has come to his doorsteps seeking knowledge and help. Also the word “door” represents amirul mumineen’s high status of the door to city of knowledge as Nabi Mohammed SA states :- I am the city of knowledge and ali is the gateway. Whosoever seeks the knowledge must come to the gateway. Al-Dai-al-Ajal Syedna Mohammed BurhanuddinTUS has sacrificed all precious gems and jewels in the making of his shrine, because the real magnificent treasure is gained through chanting his name and zikr. As the point concludes the reader receives insight in to the deep erudition of the author and his supremacy as an exponent of fatemi knowledge and literacy style.

Al-Dai-al-Ajal Syedna Mohammed BurhanuddinTUS ‘s , unique and extra ordinary personality emerged brightly by declaring his successor Syedi -va -Moulaya Muffadal b.s. SaifuddinTUS, as he stands at the position of ina ,the word whose Arabic count is 53 indicating his high status. As he also stands 53rd in his succession. Likewise he is known as Yemen’s agate, just like Amirul MumineenAS was named as the Red ruby. So it concludes that by zikr of amirul mumineen ,the vessel of Al-Dai-al-Ajal Syedna Mohammed BurhanuddinTUS fills to the brim and same way by the zikr of Al-Dai-al-Ajal Syedna Mohammed BurhanuddinTUS and Syedi va-Moulaya Muffadal bhaisaheb Saifuddin TUS mumineen’s vessel of knowledge gets broader by time . Hence by giving proper meaning of vessel and treasure the message of syedna reaches to every mumineen’s heart.

DIVINE ATTRIBUTES OF MOULANA ALI

This point summarizes the divine attributes of Amirul Mumineen AS portrayed in the Qasida. Al-Dai-al-Ajal-Syedna Taher SaifuddinRA has distinctly
depicted Amirul Mumineen AS’s divine attribute in one of his ibarah. He states :- هو الاول والاخر والظاهر والباطن

He is the first and the last. He is manifest and subtle. This magnificent description clearly explains that none other than Amirul Mumineen AS posses the divine and celestial traits. Al-Dai-al-Ajal Syedna Mohammed Burhanuddin TUS narrates through each verse that each and every significant qualities of Amirul Mumineen AS proclaims that he is the namesake of Allah. By Al-Dai-al-Ajal Syedna Mohammed Burhanuddin TUS keen observation and powerful insight, he can perceive the clear image of Amirul Mumineen AS before his eyes, so that he expresses:- واني لما اخاطب ر بي * انادي بتبصرة يا علي With my insight, I chant,call upon “ya ali” whenever I address my Allah.

Al-Dai-al-Ajal Syedna Mohammed Burhanuddin TUS proceeds to postulate a true picture of Amirul Mumineen AS as a divine personality. As it may be noted that the word “betabseratin” has within it, inherent, the need to analyze the verses properly and study Amirul Mumineen AS divine attribute. Below are few verse which will portray the position of Amirul Mumineen AS as the namesake of Allah:- ابا حسن يا سمي العلي * اجرني بلطف خفي جلي O’aba hasan ! The namesake of al ali (Allah ta’ala) grant me both your subtle and apparent benevolence.

Al-Dai-al-Ajal Syedna Mohammed Burhanuddin TUS dwells upon the way he chants ya ali for addressing Allah. The word Ali in Arabic literature means powerful, prominent. Also Ali is one of Allah’s hundred names. Thereby it proves that Amirul Mumineen AS is the namesake of Allah physically and spiritually. Further on; Al-Dai-al-Ajal Syedna Mohammed Burhanuddin TUS states:- اكاشف كربة مكتئب * اشافي مرء بداء بلـى Oh savior of sorrowful from all pains. Oh healer of sickness from unwell. In both of this verses Al-Dai-al-Ajal Syedna Mohammed Burhanuddin TUS addresses Amirul Mumineen AS as a savior from all torments and grieves. This verse can be analyzed historically as there are many evident and events which clarify that, it is only Amirul Mumineen AS personal attribute to give life to dead, and many extravagant miracles such as, his family being in hard circumstances he chose to help miqdad and granted him one dinar. As a human nature one can never ever decide to help other and choose his happiness on his family.

Hence Amirul Mumineen AS deserves to be the namesake of Allah by this kind of his attributes. وانى يساويك ميت وهل *يساوي بمحيي الرميم خلي وانى يساويك يارحمة * دعي بنار الجحيم صلي وانى يساويك جامع ذكر* عدو تحدر بالارذل The three verses complete the penetrating argument Al-Dai-al-Ajal Syedna Mohammed Burhanuddin TUS makes with the followers of abu bakar, usmaan and omar. Al-Dai-al-Ajal Syedna Mohammed Burhanuddin TUS in his interrogative manner, simply depicts the divine character of Amirul Mumineen AS as benefactor of life, instead he gives life to perished bones. The power to give life is only for Allah, the creator. But it’s Amirul Mumineen AS honor to show this miracle to the universe and emerge in his magnificent status.

Hence there is no compatibility between Amirul Mumineen AS and abubakr. Today Al-Dai-al-Ajal Syedna Mohammed Burhanuddin TUS represents Amirul Mumineen AS distinguishing personality between the world. His noble works in every field shows his devotion towards the upliftment of Mumineen. Being at the age of 100, his devotion towards Imam’s khidmat and tafadi increases by day and time. The golden era, the celestial century witnesses all his humble chores and works. By each day his spiritual strength gets well fortified. Today he posses divine attribute. Hence it’s all because of Amirul MumineenAS ‘s subtle and apparent benevolence. May Allah grant him a life in prosperity and perfect health for all eternity

ILTEJAH of aL-Dai al–Ajal TOWARDS AMIRUL MUMINEEN AS

This point briefly gives details on the ILTEJAH of al-Dai-al Ajal -Syedna Mohammed Burhanuddin TUS towards Amirul Mumineen AS. Its specifically written in the preface of the Qasida that al-Dai-al-Ajal Syedna Mohammed Burhanuddin TUS has written in ILTEJAH. The iltejah of al-Dai-al-Ajal Syedna Mohammed Burhanuddin TUS reflects in his verses. The modesty al-Dai-al-Ajal Syedna Mohammed Burhanuddin TUS had shown near Amirul Mumineen AS. The tears which al-Dai-al-Ajal Syedna Mohammed Burhanuddin TUS shed near Amirul Mumineen AS for the forgiveness of mumineen’s sins and offences . The verse merely potrays al-Dai-al-Ajal Syedna Mohammed Burhanuddin TUS khudu by Imam Ali Zainul AbedinRA’s khudu. The following verse completely resembles dua of Imam Ali ZainulabedinRA :- اباب مدينه علم النبي * سألتك للمؤمنين ولي ببابك قد لذت خذ بيدي * فانك لكهف الو موئلي

The dua of ImamRA :-

فقير ببابك . . . حقير ببابك .. . محتاج ببابك . . فها انا سائل ببابك As seen the verse depicts the same emotions and pain felt in the dua. The words are touching and heartfelt. Like a saa’il al-Dai-al-Ajal Syedna Mohammed Burhanuddin TUS represents himself near Amirul MumineenAS and seeks for help and ease. The generosity al-Dai-al-Ajal Syedna Mohammed Burhanuddin TUS possess that he first asks for Mumineen and secondly he asks for himself. The second verse potrays the picture of al-Dai-al-Ajal Syedna Mohammed Burhanuddin TUS holding the shrine of Amirul MumineenAS with both hands and praying near him. Thereafter al-Dai-al-Ajal Syedna Mohammed Burhanuddin TUS beseeches near Amirul MumineenAS by repetitions of sorrowful words like :- اغثنا اغثنا اغوث العباد * على عجل ولدى اجل Help me, help me oh saviour, in our daily life and near our demise . The repetitions of words play an important role in Arabic literature it makes the text delightful while reading. Secondly it confirms the meaning beyond words and assures it truly. Al-Dai-al-Ajal Syedna Mohammed Burhanuddin TUS here conveys a message, a teaching that Amirul MumineenAS is always there for mumineen in his good and bad times.

Al-Dai-al-Ajal Syedna Mohammed Burhanuddin TUS himself prays through this verse that may Allah always keep us with Hudaat Kiraam and devoid us to see any such morning where one of us have to beg from someone else then aa’le mohammedAS. The point concludes with the analysis of three verses in context with al-Dai-al-Ajal Syedna Mohammed Burhanuddin TUS succesor Syedi-va-Moulayi-Muffadal bhaisaheb SaifiddinTUS’s prestige and dignity. The verses are as follows:- امولاي انك مولى واني * اتبتك مستقبلا فاقبل واني لبعدك اسكنته من * دعاءـك في امنع المعقل امولاي سكن فؤادي وامن * بفضلك بيت الهدى وجلي These three verses play a magnificent role in the whole Qasida. It summarizes the complete aim of al-Dai-al-Ajal Syedna Mohammed Burhanuddin TUS plead near Amirul MumineenAS. It reveals the gesture of declaring his successor. Al-Dai-al-Ajal Syedna Mohammed Burhanuddin TUS ,addresses Amirul MumineenAS as “moulaya” and represents himself as his faithful abd.

And recalls his bounties upon him that he is secured and protected by his prayers. Hereby the metaphor “protected fort” is used to beautify the notion of the whole picture, that how a moula takes care of his abeed,the responsibilities he is carrying and the attention for servants. AL-DAI-AJAL Syedna Mohammed BurhanuddinTUS seeks “sukun” for his soul by the grace of Amirul MumineenAS. There is a deep connection between the word sukun and befadlek that Al-Dai-al-Ajal Syedna Mohammed Burhanuddin TUS has deeply revealed , he attained sukun by declaring his successor with the benevolence of Amirul MumineenAS.

The word befadlek denotes the historical event when Al-Dai-al-Ajal Syedna Mohammed Burhanuddin TUS sent his successor to kufa when enemies of dawat tried to put another shrine in place of the shrine which was constructed by dawat and by the grace of Amirul MumineenAS and Syedi-va-Molaya- Muffadal bhaisaheb SaifuddinTUS’s hardwork and diginity , the governments decision was in our favour. There by leading al-Dai-al-Ajal Syedna Mohammed BurhanuddinTUS iltejah near Amirul MumineenAS piously that Amirul MumineenAS answered his prayer and enabled him for this amal-e- jalil. May Allah grant al-Dai-al-Ajal Syedna Mohammed BurhanuddinTUS a long and prosperous life with his successor till eternity. Ameen

Acknowledgment of the sublime position of Amirul Mumineen AS and n light of al-Dai-a-Ajal Syedna Mohammed Burhanuddin TUS in the light Imam’s statement Imam Ahmed al- Mastur AS states:-

وبالتحليل تعرف حقيقة الاشخاص
‘Through analysis one can identify real personality.’

Imam Ahmed al-Mastur’s AS statement clearly shows the importance of analysis in literature. So at the end of the paper, the reader gets a complete idea that its indicate to recognize the magnificent position of AMIRUL MUMINEEN (A.S.) and to identify deeply his personality. It’s a great pleasure for a mumin that in the benedictions of al-Dai-al-Ajal Syedna Mohammed BurhanuddinTUS he can recognize the disposition of Amirul MumineenAS in his minor limits. As to identify his personality the foremost step is to understand and preserve the glory of his dai al-Dai-al-Ajal Syedna Mohammed Burhanussin TUS But the inability of one’s thought and power hurdles to acknowledge the magnificent position of al-Dai-al-Ajal Syedna Mohammed BurhanuddinTUS.

Hence the real acknowledgement of Amirul MumineenAS and his dai’s glorification is to acceptt that they are divine souls and an ordinary mumin cannot distinguish their position. A keen observer will recognize with the prayers of al-Dai-al-Ajal Syedna Mohammed Burhanuddin TUS the meaning of benevolence (lutf) according to his limits, as one of the literacy meaning for lutf is “AMAL SALEH” through which a true follower of Islam can get closer to Allah taa’ala and also al-Dai-al-Ajal Syedna Mohammed Burhanuddin TUS has explained the meaning of “AMAL SALEH” in one of his lectures:- ان كل منصوص هو العمل الصالح

And also he states :-
هر داعي نا منصوص اهنا عمل صالح ؛
That every dai’s amal saleh is to declare his successor.

Hence, the Mumineen of this period are fortunate and lucky as they are being blessed with two dai’s benedictions and prayers. and with the grace of Amirul MumineenAS ;they are living a prosperous and healthy life. May Allah grant al-Dai-al-Ajal Syedna Mohammed Burhanuddin TUS and his successor a long and healthy life till the day of judgment. Ameen.

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Simto Munajaat Gur.(Mumbai :Al Jamea Tus Saifiyah press) [ 13 ]. Al-Dai-al-Ajal Syedna Qadi al-Noman bin Mohammed RA,Sharh-ul-Akhbaar,(Mumbai: Daaerat al ta’ba va nashr Al-Jamea-Tus-Saifiyah) 3 [ 14 ]. Al-Dai-al-Ajal Syedna Mu‎’yyad al-ShiraziRA. Majaalis Mu‎ ‘yyadiyah (Mumbai : oxford printers 1426AH/2005AD),125 [ 15 ]. Al-Dai-al-Ajal Syedna Mohammed BurhanuddinTUS, Aba Hasanin Ya sami al aliyi( Mumbai: al-Jamea-Tus-Saifiyah press)10 [ 16 ]. Al-Dai-al-Ajal Syedna Mohammed BurhanuddinTUS, Aba Hasanin Ya sami al aliyi( Mumbai: al-Jamea-Tus-Saifiyah press)2 [ 17 ]. Al-Dai-al-Ajal Syedna Mohammed BurhanuddinTUS, Aba Hasanin Ya sami al aliyi( Mumbai: al-Jamea-Tus-Saifiyah press) [ 18 ]. Al-Dai-al-Ajal Syedna Mohammed BurhanuddinTUS, Aba Hasanin Ya sami al aliyi( Mumbai: al-Jamea-Tus-Saifiyah press)11/12 [ 19 ]. Al-Dai-al-Ajal Syedna Mohammed BurhanuddinTUS, Aba Hasanin Ya sami al aliyi( Mumbai: al-Jamea-Tus-Saifiyah press)7/13 [ 20 ]. Sahifat-al-Salaah,(Mumbai:safe label 1422 AH)

[ 21 ]. Al-Dai-al-Ajal Syedna Mohammed BurhanuddinTUS, Aba Hasanin Ya sami al aliyi( Mumbai: al-Jamea-Tus-Saifiyah press)13 [ 22 ]. Al-Dai-al-Ajal Syedna Mohammed BurhanuddinTUS, Aba Hasanin Ya sami al aliyi( Mumbai: al-Jamea-Tus-Saifiyah press)13/14 [ 23 ]. Imam Ahmed al-Mastur AS, Rasaail Ikhwaan al-Safa,vol:-2 (Surat Khazana Ameraah, al- Jamea-Tus-Saifiyah.)119 [ 24 ]. Al-Dai-al-Ajal Syedna Mohammed Burhanuddin TUS al –Risala-Nayye Hikmat-al-Gaibat-al-Haqiqiyah.(Mumbai: al-Jamea-Tus-Saifiyah press 1430),179 [ 25 ]. Al-Jamea-Tus-Saifiyah ,al-Iqtibisaat al-Nuraniyah,( Mumbai: al-Jamea-Tus-Saifiyah press 1419),


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