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■ The Hierarchy of the Awliyā (Saints)

According to Shaykh Muḥyī al-Dīn Ibn ʿArabī, may Allah sanctify his secret

Among the profound teachings attributed to Shaykh al-Akbar Muḥyī al-Dīn Ibn ʿArabī, may Allah sanctify his secret, is his description of the spiritual hierarchy of the Awliya, the intimate friends of Allāh Almighty.

In this understanding, sainthood is not simply
a matter of rank or distinction. Rather, each station represents a particular degree of nearness, responsibility, spiritual knowledge, and service to creation.

The Awliya are heirs to the spiritual legacy
of the Prophets, peace be upon them, while remaining servants of the Divine Law and followers of the Messenger of Allāh, peace
and blessings be upon him.

1. The Nuqaba: The Leaders

The Nuqaba occupy the first degree within
this particular hierarchy. Their number is traditionally given as three hundred.

They are associated with three dimensions of spiritual reality:

▪︎ Nufus Ulawiyyah — the elevated souls, connected with the higher realities of the
Divine Command.

▪︎ Nufus Sufliyyah — the lower or earthly souls,
connected with the world of creation and form.

▪︎ Nufus Wasatiyyah — the intermediate souls, mediating between the human and cosmic realities.

The Nuqaba are entrusted with subtle knowledge concerning the realities of existence. Their station is one of spiritual discernment, guardianship, and service.

2. The Nujaba — The Noble Ones

Above them are the Nujaba, traditionally numbered at forty.

Their distinguishing quality is profound compassion. They bear the burdens of humanity and serve creation with mercy, patience, and selflessness.

Their hearts become expansive through spiritual purification, and their concern is not merely for themselves but for the well-being of those around them.

3. The Abdal — The Substitutes

The Abdal are traditionally numbered at seven, corresponding symbolically to the seven regions of the earth.

They are called Abdal because of the profound transformations that take place within them. They substitute:

▪︎ blameworthy qualities with praiseworthy qualities;

▪︎  corrupt actions with righteous actions;

▪︎  lower impulses with noble prophetic character.

Their spiritual refinement reflects the beauty
of the character of Prophet Muhammad, peace and blessings be upon him, while their dealings with creation manifest qualities of Divine beauty and majesty according to the wisdom appropriate to each circumstance.

Their station is therefore one of profound inward transformation: the seeker is gradually emptied of the traits of the ego and adorned with noble character.

4. The Awtad — The Pillars

The Awtad, meaning “Pillars,” are traditionally four in number. Each is associated with one of the four directions of the earth, symbolizing spiritual stability and guardianship.

They possess deep spiritual knowledge and
are connected, through inheritance and correspondence, with the realities represented by the great Prophets, peace be upon them:

– One upon the heart of Adam, peace be upon him.

– One upon the heart of Abraham, peace be upon him.

– One upon the heart of Jesus, peace be upon him.

– One upon the heart of Muhammad, peace and blessings be upon him.

These correspondences should be understood within the language of Sufi spiritual symbolism: they refer to inherited prophetic realities and qualities, not to prophethood itself.

5. The A’immāh: The Imāms

The A’immāh, or Imāms, are traditionally two in number.

They stand in relation to the Qutb, assisting in the ordering of the spiritual affairs of the age.

One is associated with contemplation of the world of Malakut, the unseen realm of the Kingdom, while the other is associated with Mulk, the visible world of dominion.

In this symbolism, the two represent complementary dimensions of spiritual perception: the unseen and the seen, the inward and the outward.

6. The Qutb or Ghawth: The Pole of the Age

At the summit of this particular hierarchy is the Qutb, also called the Ghawth. The word Qutb means “Pole” or “Axis.” According to this Sufi conception, there is one principal spiritual pole in every age around whom the hierarchy of the Awliya is ordered.

The Qutb is regarded as one of the most complete servants of Allah Almighty in his knowledge, worship, spiritual state, character, and realization.

▪︎ Among the qualities associated with this station are:

▪︎ profound knowledge of the Divine Names and Attributes;
▪︎ witnessing of Divine self-disclosures (tajalliyat);
▪︎ complete servitude and surrender to Allāh Almighty;
▪︎  spiritual inheritance from the Prophetic reality;
▪︎ service to creation by the permission of Allāh Almighty.

The Qutb is therefore not understood as possessing independent power. Whatever spiritual aid or influence is attributed to him is by the permission and decree of Allāh Almighty alone.

He is described symbolically as the hidden heart of the age and the spiritual axis around which the hierarchy of sainthood is ordered.

■ The Meaning Behind the Hierarchy

The deeper purpose of this teaching is not to encourage the seeker to pursue spiritual titles.

The true journey is inward. From the Nuqaba
to the Qutb, the progression symbolizes increasing purification, knowledge, surrender, responsibility, and intimacy with Allāh Almighty.

The saint does not become greater by claiming greatness. Rather, he becomes greater as the ego becomes smaller, until servanthood itself becomes his greatest honor.

The Awliya are not independent of Allāh Almighty, nor do they possess any power apart from Him. They are servants, lovers, inheritors, and vessels of Divine grace according to their respective stations.

And the foundation of all sainthood remains the Qur’ān, the Sunnāh, sincere worship, purification of the heart, and beautiful character.

▪︎ Allāh Almighty says:

«“Indeed, the friends of Allāh there will be no fear concerning them, nor will they grieve.”
(Qur’ān 10:62)

Thus, in the vision of Shaykh al-Akbar Muḥyī al-Dīn Ibn ʿArabī, may Allāh sanctify his secret, the hierarchy of the Awliya is not merely a ladder of spiritual honor. It is a hierarchy of service.

The higher the station, the greater the responsibility. The deeper the knowledge, the deeper the humility. And the closer the servant comes to Allah Almighty, the more completely he becomes a servant to His creation.

The summit of sainthood is therefore not self-exaltation, but perfect servanthood.

And only with Almighty Allāh is true success.

सरवरे-कौनैन हज़रत मुहम्मद मुस्तफ़ा ﷺ
आफ़रीनिश(सृष्टि की शुरुआत।) में तमाम अंबिया अलैहिमुस्सलाम से अव्वल हैं।
और आपकी नुबुव्वत तमाम अंबिया की नुबुव्वत पर मुक़द्दम है।

इब्ने अबी हातिम रहमतुल्लाहि अलैह ने अपनी तफ़्सीर में और अबू नुऐम रहमतुल्लाहि अलैह ने “अद-दलाइल” में बा-तरीक़ मुतअद्दिदा हज़रत क़तादा रहमतुल्लाहि अलैह से, उन्होंने हज़रत हसन रहमतुल्लाहि अलैह से, उन्होंने हज़रत अबू हुरैरा रज़ियल्लाहु अन्हु से और उन्होंने नबी-ए-करीम ﷺ से इस आयत-ए-करीमा:

“व इज़ अख़ज़ना मिनन-नबिय्यीना मीसाक़हुम”
(पारा 21, अल-अहज़ाब)
की तफ़्सीर के तहत रिवायत की कि हुज़ूर अक़रम ﷺ ने फ़रमाया:

“मैं आफ़रीनिश(सृष्टि की शुरुआत) में अव्वलुल-अंबिया हूँ और बअस (भेजे जाने) में उनके बाद हूँ, मगर मेरे मंसब-ए-नुबुव्वत को उनसे पहले ज़ाहिर फ़रमाया गया।”

अबू सहल क़त्तान रहमतुल्लाहि अलैह ने अपनी किताब “अमाली” में हज़रत सहल बिन सालिह हमदानी रहमतुल्लाहि अलैह से रिवायत की। उन्होंने फ़रमाया कि मैंने हज़रत अबू जाफ़र मुहम्मद बिन अली रहमतुल्लाहि अलैह से दरियाफ़्त किया कि हुज़ूर अक़रम ﷺ तमाम अंबिया अलैहिमुस्सलाम से किस तरह मुक़द्दम हैं, हालाँकि आप ﷺ सबके बाद मबऊस हुए?

तो उन्होंने जवाब दिया कि अल्लाह ने जब बनी आदम की पुश्तों से निकाल कर उनसे अहद लिया और एक को दूसरे पर गवाह बना कर फ़रमाया:

“अलस्तु बिरब्बिकुम”
(क्या मैं तुम्हारा रब नहीं हूँ?)

उस वक़्त रसूलुल्लाह ﷺ ने सबसे पहले जवाब में कहा:

“बला”
(हाँ)

एक वजह अंबिया अलैहिमुस्सलाम पर तक़दीम की यह भी है

और ऐ महबूब! याद करो जब हमने नबियों से अहद लिया।
(तरजुमा कंज़ुल-ईमान)

इस सिलसिले में मुतअद्दिद अहादीस वारिद हैं। सरवरे-आलम ﷺ का इरशाद है:

“कुंतु नबिय्यन व आदमु बैनर-रूहि वल-जसद”
(मैं उस वक़्त भी नबी था जब कि आदम रूह और जिस्म के दरमियान थे।)

एक और हदीस में आया है:
“इन्नी अब्दुल्लाहि व खातमुन-नबिय्यीन व आदमु लमुनजदिलुन फ़ी तीनतिही”
(बेशक मैं अल्लाह का बंदा और आख़िरी नबी हूँ, इस वक़्त तक कि आदम अपने ख़मीर में थे।)

THE MOST LOYAL JINN TO THE PROPHET MUHAMMAD (PBUH

In several Islamic narrations, it is said that there was a jinn named Muhbar who loved the Prophet Muhammad very much.

One day he saw his wife crying, after being asked, it turned out that she was sad because there was a jinn named Musfir who insulted the Prophet along with the Quraysh, Muhbar was very angry, he chased Musfir to the hill between Safa and Marwah, then finished him off because of his defense of the Prophet.

The next day, Muhbar met the Prophet as a form of loyalty, he entered the idol of Hubal, then exclaimed: “Indeed, Muhammad is the messenger of Allah.”

The Quraysh were so angry that they destroyed their own idols. Because of his courage and loyalty, the Prophet then gave Muhbar a new name; “Abdullah bin Abhar.

#reelsfyp #history #lifestory #prophet

https://youtube.com/watch?v=nWb2jU-79cg&si=SvniULtDrsRkqEJ2author and Islamic history researcher Salim Khan (author of The Golden Age of Islam and many more) unpacks the extraordinary life of Ibn al-Haytham — the 10th-century polymath from Basra who challenged Aristotle and Ptolemy, invented the pinhole-camera experiment that proved the true nature of light, and wrote a seven-volume treatise on optics held in the same regard as Newton’s Principia Mathematica.

We go deep into the part of his story most people don’t know: how a failed engineering project to dam the Nile landed him under house arrest by a Fatimid caliph, how he feigned madness to survive, and how he turned over a decade of imprisonment into his most important scientific work. We also confront an uncomfortable truth — how the Latinization of Muslim scientists’ names (Ibn Sina to Avicenna, Al-Khwarizmi to Algorizmi, Al-Razi to Rhazes) quietly erased their legacy from the story most of us were taught.

This isn’t a history lecture. It’s a challenge to Muslim youth to reclaim a spirit of relentless questioning that built the Golden Age of Islam — and ask why we stopped.

author and Islamic history researcher Salim Khan (author of The Golden Age of Islam and many more) unpacks the extraordinary life of Ibn al-Haytham — the 10th-century polymath from Basra who challenged Aristotle and Ptolemy, invented the pinhole-camera experiment that proved the true nature of light, and wrote a seven-volume treatise on optics held in the same regard as Newton’s Principia Mathematica.

We go deep into the part of his story most people don’t know: how a failed engineering project to dam the Nile landed him under house arrest by a Fatimid caliph, how he feigned madness to survive, and how he turned over a decade of imprisonment into his most important scientific work. We also confront an uncomfortable truth — how the Latinization of Muslim scientists’ names (Ibn Sina to Avicenna, Al-Khwarizmi to Algorizmi, Al-Razi to Rhazes) quietly erased their legacy from the story most of us were taught.

This isn’t a history lecture. It’s a challenge to Muslim youth to reclaim a spirit of relentless questioning that built the Golden Age of Islam — and ask why we stopped.