The mosque of Hazrat Khizir (peace be upon him), Samarkand, Uzbekistan July 2009 1/2
THE LIFE OF HAZRAT KHIDR ( ALAIHISSALAM )
There are differences (Ikhtilaaf) amongst the scholars regarding whether Khidr (Alay hissalaam) is still alive, or has died. There also exists Ikhtilaaf regarding whether Khidr (Alay hissalaam) was a Prophet or a saint. Many scholars are of the opinion that he is still alive, while others, such as Hafidhh Ibn Taymiyyah and his followers is of the opinion that he has died.
Evidence suggesting that Khidr alaihi salaam is alive
In Sahih Muslim we find the following narration:
Dajjaal will kill a person once and then bring him back to life, then he will ask him, Do you believe that I am God? That person will reply, No! I am convinced that you are the Dajjaal of which the Prophet (May Allah bless him and grant him peace) informed us. Dajjaal will throw him in his fire, which in reality will be Paradise.The narrator of this Hadith is Abu Is-haaq who says: It is commonly known that this person would be Khidr (Alay hissalaam).
(Sahih Muslim, Chapter on Dajjaal)
Abu Is-haaq was amongst the Tabatabieen and it was common knowledge during that period that Khidr (Alay hissalaam) was alive and his death will occur at the time of Dajjaal.
Some people raise a question by saying:
In Bukhari there is a Hadith where the Prophet (May Allah bless him and grant him peace) states, Of all the people who are alive upon the earth on this day, none will be living in a hundred years time.
Secondly he said that: The Prophet (May Allah bless him and grant him peace) supplicated (dua) upon the occasion of the battle of Badr. There are three hundred and thirteen people with me. If we do not triumph then no one will be left to worship you Oh Allah. Following this evidence, Hafidhh Ibn Taymiyyah and his follwers conclude that if Khidr (Alay hissalaam) was alive then he should have joined the army and made the number amount to three hundred and fourteen.
Answers to the objections
(1) The Prophet (May Allah bless him and grant him peace) stated: Of those alive on the earth, none will be alive in a hundred years time. It is possible that Khidr (Alay hissalaam) at that particular moment was present in a location other than this world (dunya). Just as Isa (Alay hissalaam) was also alive at that time. If Isa (Alay hissalaam) never came down to help the Prophet Muhammad (May Allah bless him and grant him peace) in the battle of Badr then this did not break his promise that he made with Allah most High, in the spiritual world. In the same manner, there is nothing inappropriate regarding the fact that Khidr (Alay hissalaam) never joined the army for the battle. Having said that there is no confirmation that he did or did not join the Muslim army in the Battle of Badrsince he is an unseen person. It may also be possible that he joined, but our Prophet (May Allah bless him and grant him peace) never mentioned his name like the thousands of angels who fought in this great battle but the Prophet (May Allah bless him and grant him peace) never mentioned all their names. So this means that Hafidhh Ibn Taymiyyahs suspicions are insufficient to support the opinion that Khidr (Alay hissalaam) has died. There is not even a single weak Hadith to support this opinion let alone an authentic one.
(2) At the time of the Battle of Badr the population of the Muslim Ummah was not just three hundred and thirteen, In fact there were Muslims present in Madinah Munawarah who did not fight in the battle.
The explanation of the dua is. There will be none to worship you with victory. For no doubt the Muslims in Madinah, Abysinnia and Makkah would have continued to worship Allah.
From the aforementioned, according to Hafidhh Ibn Kathir, Khidr (Alay hissalaam) was alive from the time of Adam (Alay hissalaam) up until the time of Musa (Alay hissalaam). It seems rather unusual that Ibn Kathir rejected the understanding that Khidr (Alay hissalaam) could not live after the time of Musa (Alay hisalaam)
Comments
To conclude this chapter, it is clear that Ibn Taymiyyah and those who adhere to his principles do not believe that Khidr (Alay hissalaam) is alive.
It is very disturbing to see that on one side many narrations exist which prove the validity of Khidr (Alay hissalaam) being alive but on the other side there are the suspicions of Ibn Taymiyyah and those who blindly follow him. Such as, Hafidhh Ibn Kathir, who after having written the above narrations was convinced by Hafidhh ibn Taymiyyahs understanding, still continue to create doubts in the minds of Muslims.
It must be understood that the belief that Khidr (Alay hissalaam) is still alive is not a matter of aqeedah and has no relation to Imaan and kufr.
We ask Allah O Allah whatever we have said, if it is true accept it but if it is false we ask you to forgive us. Amin!
Courtesy of
The mosque of Hazrat Khizir (peace be upon him), Samarkand, Uzbekistan July 2009 2/2
THE LIFE OF HAZRAT KHIDR ( ALAIHISSALAM )
There are differences (Ikhtilaaf) amongst the scholars regarding whether Khidr (Alay hissalaam) is still alive, or has died. There also exists Ikhtilaaf regarding whether Khidr (Alay hissalaam) was a Prophet or a saint. Many scholars are of the opinion that he is still alive, while others, such as Hafidhh Ibn Taymiyyah and his followers is of the opinion that he has died.
Evidence suggesting that Khidr alaihi salaam is alive
In Sahih Muslim we find the following narration:
Dajjaal will kill a person once and then bring him back to life, then he will ask him, Do you believe that I am God? That person will reply, No! I am convinced that you are the Dajjaal of which the Prophet (May Allah bless him and grant him peace) informed us. Dajjaal will throw him in his fire, which in reality will be Paradise.The narrator of this Hadith is Abu Is-haaq who says: It is commonly known that this person would be Khidr (Alay hissalaam).
(Sahih Muslim, Chapter on Dajjaal)
Abu Is-haaq was amongst the Tabatabieen and it was common knowledge during that period that Khidr (Alay hissalaam) was alive and his death will occur at the time of Dajjaal.
Some people raise a question by saying:
In Bukhari there is a Hadith where the Prophet (May Allah bless him and grant him peace) states, Of all the people who are alive upon the earth on this day, none will be living in a hundred years time.
Secondly he said that: The Prophet (May Allah bless him and grant him peace) supplicated (dua) upon the occasion of the battle of Badr. There are three hundred and thirteen people with me. If we do not triumph then no one will be left to worship you Oh Allah. Following this evidence, Hafidhh Ibn Taymiyyah and his follwers conclude that if Khidr (Alay hissalaam) was alive then he should have joined the army and made the number amount to three hundred and fourteen.
Answers to the objections
(1) The Prophet (May Allah bless him and grant him peace) stated: Of those alive on the earth, none will be alive in a hundred years time. It is possible that Khidr (Alay hissalaam) at that particular moment was present in a location other than this world (dunya). Just as Isa (Alay hissalaam) was also alive at that time. If Isa (Alay hissalaam) never came down to help the Prophet Muhammad (May Allah bless him and grant him peace) in the battle of Badr then this did not break his promise that he made with Allah most High, in the spiritual world. In the same manner, there is nothing inappropriate regarding the fact that Khidr (Alay hissalaam) never joined the army for the battle. Having said that there is no confirmation that he did or did not join the Muslim army in the Battle of Badrsince he is an unseen person. It may also be possible that he joined, but our Prophet (May Allah bless him and grant him peace) never mentioned his name like the thousands of angels who fought in this great battle but the Prophet (May Allah bless him and grant him peace) never mentioned all their names. So this means that Hafidhh Ibn Taymiyyahs suspicions are insufficient to support the opinion that Khidr (Alay hissalaam) has died. There is not even a single weak Hadith to support this opinion let alone an authentic one.
(2) At the time of the Battle of Badr the population of the Muslim Ummah was not just three hundred and thirteen, In fact there were Muslims present in Madinah Munawarah who did not fight in the battle.
The explanation of the dua is. There will be none to worship you with victory. For no doubt the Muslims in Madinah, Abysinnia and Makkah would have continued to worship Allah.
From the aforementioned, according to Hafidhh Ibn Kathir, Khidr (Alay hissalaam) was alive from the time of Adam (Alay hissalaam) up until the time of Musa (Alay hissalaam). It seems rather unusual that Ibn Kathir rejected the understanding that Khidr (Alay hissalaam) could not live after the time of Musa (Alay hisalaam)
Comments
To conclude this chapter, it is clear that Ibn Taymiyyah and those who adhere to his principles do not believe that Khidr (Alay hissalaam) is alive.
It is very disturbing to see that on one side many narrations exist which prove the validity of Khidr (Alay hissalaam) being alive but on the other side there are the suspicions of Ibn Taymiyyah and those who blindly follow him. Such as, Hafidhh Ibn Kathir, who after having written the above narrations was convinced by Hafidhh ibn Taymiyyahs understanding, still continue to create doubts in the minds of Muslims.
It must be understood that the belief that Khidr (Alay hissalaam) is still alive is not a matter of aqeedah and has no relation to Imaan and kufr.
We ask Allah O Allah whatever we have said, if it is true accept it but if it is false we ask you to forgive us. Amin!
Courtesy of
Samarkand Ki Tareekhi Masjid e Khizar or Sheikh ul Wazaif
شیخ الوظائف ازبکستان کے سفر میں ہر لمحہ آپ کے ساتھ
شیخ الوظائف کاسفرثمر قند و بخارا(ازبکستان)
ثمر قند کی تاریخی مسجد خضر کی نورانی داستان
Samarkand Ki Tareekhi Masjid e Khizar or Sheikh ul Wazaif
Official Social Media Accounts:
Samarkand, Uzbekistan in 4K Ultra HD
Samarkand was one of the major stops on Silk Road. In the 14th century it became the capital of the Timurid empire (founded by Tamerlane/Timur), and one of the most important and beautiful cities in Central Asia.
Samarkand is on the list of UNESCO World Heritage Sites: The historic town of Samarkand is a crossroad and melting pot of the world's cultures. Founded in the 7th century B.C. as ancient Afrasiab, Samarkand had its most significant development in the Timurid period from the 14th to the 15th centuries. The major monuments include the Registan Mosque and madrasas, Bibi-Khanum Mosque, the Shakhi-Zinda compound and the Gur-Emir ensemble, as well as Ulugh-Beg's Observatory. (whc.unesco.org/en/list/603/)
Locations in the video: Registan Square (0:01), Tilya-Kori Madrasah (1660) (0:54), Ulughbek Madrasah (1420) (2:03), Sher-Dor Madrasah (1636) (3:20), Bibi-Khanym Mosque (1404) (4:35), Shah-i-Zinda Necropolis (5:58), Gur-e-Amir Mausoleum (Timur mausoleum) (7:14), Hazrat Khizr Mosque (8:02), Ulugbek Observatory (8:46).
Recorded June 2019 in 4K Ultra HD with Sony AX700.
Music:
Olexa Kabanov - Wind from the Orient - 3 - Town in a Desert
Licensed via ilicensemusic.com
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Bibi Khanym Mosque and Siyob Bazaar - Uzbekistan 4K Travel Channel
Amir Timur shaped the cityscape of Samarkand like no other, so it is not surprising that he had the Bibi-Khanym Mosque built. With the order for the construction of the mosque in 1399, Timur wanted to award a sign of his power in Samarkand. During the following years, Timur was mostly away on campaigns. Probably his main wife Sara-Molk Khanym supervised the construction works during his absence. At the same time, she had a madrasah built opposite the mosque, of which only a dome has survived today. This is called the mausoleum of the Bibi-Khanym.
The name Bibi is an expression for an adorable woman in the Persian language. In this case for an elderly woman, who Sara-Molk Khanym was at that time already. The legend made a young woman in love out of it, who made the mosque a gift to her husband.
From the forecourt of the mosque one also has a good view of the Hazrat Khizr Mosque, with the President's Tomb in front. Hazrat Khizr was a down-to-earth Muslim prophet.
When Timur saw the mosque for the first time in 1404 shortly before its completion, he was disappointed by it and had many changes made. These changes affected the statics of the building. In spite of the numerous improvements made to the statics, the first bricks fell out of the dome after only a few years.
In the course of the centuries, the mosque dilapidated more and more. The population used it as a storage for building material.
Beginning of the 20th century, the Russians started with first securing measures. But the Uzbek government had restored the building only at the end of the century.
Today, Bibi-Khanym Mosque almost shines again in its old splendor. It impresses by the skills of the architects and craftsmen, as well as by its incredible dimensions. Both the entrance gate and the domed structure of the mosque are over 40 m high.
An old picture inside the mosque shows the ruins in their deplorable state before the restoration.
,,,,,
please read more:
Timur Lenk prägte das Stadtbild von Samarkand wie kein zweiter, also ist es nicht verwunderlich, dass er die Bibi-Chanum-Moschee erbauen ließ. Mit dem Befehl zum Bau der Moschee im Jahre 1399, wollte Timur damit in Samarkand ein Zeichen seiner Macht Ausdruck verleihen.
Während der Folgejahre war Timur meist auf Feldzügen unterwegs. Vermutlich hatte seine Hauptfrau Sara-Molk Chanum während seiner Abwesenheit die Bauaufsicht. Sie ließ gegenüber der Moschee zur gleichen Zeit eine Madrasa erbauen, von der heute nur ein Kuppelbau erhalten ist. Dieser wird als das Mausoleum der Bibi Chanum bezeichnet. Die Bezeichnung Bibi steht im Persischen eher als Bezeichnung für eine verehrungswürdige Frau, also eher für eine bereits ältere Frau, die Sara-Molk Chanum zu dem Zeitpunkt bereits war. Die Legende machte daraus eine junge verliebte Frau, die Ihrem Mann die Moschee zum Geschenk machte.
Vom Vorplatz der Mosche hat man auch einen guten Blick auf die Hazrat Khizr Moschee, vor der sich das Grab des Präsidenten (President's Tomb) befindet. Hazrat Khizr war ein volksnaher moslemischer Heiliger.
Als Timur die Moschee 1404 kurz vor ihrer Fertigstellung das erste mal sah war er von ihr enttäuscht und ließ zahlreiche Veränderungen vornehmen. Diese Veränderungen beeinträchtigten die Statik des Bauwerks. Trotz reichlicher Nachbesserungen zugunsten der Statik fielen bereits nach wenigen Jahren erste Ziegel aus der Kuppel.
Im Laufe der Jahrhunderte verfiel die Moschee immer mehr und wurde als Depot für Baumaterial von der einheimischen Bevölkerung verwendet.
Anfang des 20. Jahrhunderts begannen die Russen mit ersten Sicherungsmaßnahmen, aber erst Ende des Jahrhunderts ließ die Usbekische Regierung das Bauwerk umfänglich restaurieren.
Heute erstrahlt es fast wieder in altem Glanz und beeindruckt durch die Kunstfertigkeit der Architekten und Handwerker, aber auch durch ihre unglaublichen Dimensionen. Sowohl das Eingangstor als auch der Kuppelbau der Moschee sind über 40 m hoch.
In der Moschee ist ein altes Bild ausgestellt, das die Ruinen in ihrem erbärmlichen Zustand vor der Restaurierung zeigt.
......
weitere Infos im Reisevideoblog:
Masjid of Hazrat Khidr
Masjid of Hazrat Khidr
FAMOUS NAQSHBANDI SUFI SAINTS: Hazrat Abdul Khaliq Ghajadwani | Hace Abdulhalık Goncdüvani
#Naqshbandi #Mujaddidi #Bukhara
Hace Abdulhalık Goncdüvani evliyalari Özbekistan
Abdul Khaliq Ghijduvani
مرقد عبدالخالق غجدوانی
GOOGLE MAP LOCATION :
Abduxoliq Gʻijduvoniy Jome Masjidi
Мечеть, Gijduvon, Uzbekistan
HAZRAT KHWAJA SHEIKH ABDUL KHALIQ GHUJDAWANI (may God sanctify his innermost being)
ARABIC : خواجہ عبدالخالق غجدوانی.
RESTING PLACE : Gijduvon, Uzbekistan.
INFLUENCED BY : Khwaja Abu Yusuf Hamadani Rehmatullah alaih.
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Who is Hazrat Khidr? What was Prophet Moses encounter with Hazrat Khidr about?
Who is Hazrat Khidr?What is his purpose on earth.?What was Prophet Moses encounter with Hazrat Khidr about?
- sohbet by Shaykh Abdulkerim el Kibrisi, a khalifah of Maulana Shaykh Nazim al Haqqani.
Osmanli Dergahi - New York
Hazrat Khizar A S Sy Mulaqat Klye Azmuda Amal | Muhammad Tariq Mahmood | Ubqari
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Traveling wit my Sufimaster 1/3 (Shah Naqshband, Patron Saint of Bukhara)
In Uzbekistan with Sheikh Burhanuddin Herrmann 2010
first videos I ever made
Hazrat Muhammad Bahauddin Shah Naqshband is a 14th century Central Asian Sufi saint after whom the Naqshbandi order takes its name. The name Naqshband is sometimes understood in connection with the craft of embroidering, and Hazrat Bahauddin is said to have in fact assisted his father in weaving cloaks (kimkha) in Bukhara. More commonly, however, it is taken to refer to the fixing of the divine name of God to the heart by means of dhikr.
To the people of Bukhara, whose patron saint he became, he was known posthumoulsy as khwadja-yi bala-gardan (the averter of disaster), referring to protective powers bestowed on him during his training period. Elsewhere, especially in Turkey, he is popularly called Shahi Naqshband.
Trip to Uzbekistan 2019 ウズベキスタンの旅
Camera：
SONY RX100M6 (4K HDR)
Date：
MAY2019
Place：
Uzbekistan (Samarkand, Bukhara, Khiva, Ayaz-Kala)
00:17 アフラシャブの丘 (Afrasiab)
02:10 ハズラティ・ヒズル・モスク (Hazrat Khizr Mosque)
02:33 シヨブ・バザール (Siyob Bazaar)
02:54 ウルグ・ベク天文台 (Ulugh Beg Observatory)
03:14 アフラシャブ博物館のビデオ映像 (Afrasiyab Museum video)
03:51 ビビ・ハヌム・モスク (Bibi-Khanym Mosque)
04:09 グリアミール廟 (Gur-e-Amir)
04:47 ウズベキスタン歴史博物館所蔵の戦争画 。
戦乱で町が破壊されましたみたいな感じ。
05:26 シャフリサブス (Shahrisabz) ティムール生誕の地。
05:47 タシケントのティムール像 (Timur statue in Tashkent)。
ティムールと人々の力で町が復興されましたみたいな感じ。
06:21 シャーヒ・ズィンダ廟群 (Shah-i-Zinda)
06:42 ティラカリ メドレセ (Tilla Kari Medressa)
シェルドル メドレセ (medoreseSher-Dor Madrasah)
レギスタン広場 (Registan)
07:27 ミル・アラブ メドレセ (Mir Arab Madrasasi)
アルク城 (Ark of Bukhara)
カラーン ミナレット (Kalyan minaret)
08:01 チョル ミナル (Chor-Minor)
08:47 ナディール・ディヴァンベギ・メドレセ (Nadir Divan-begi)
09:05 アブドゥルアジスハーン・メドレセ (Abdullazizkhan)
10:52 サーマーニー廟 (Samanids Mausoleum)
11:36 ヒヴァ (Khiva)
16:54 アヤズ・カラ (Ayaz-Kala)
The story of Moossa (A.S) and Khidr (A.S) par Imam Yusuf Lotun
Bait-Ul-Mukarram Mosque (Sodnac)
Wars happen only with the permission Allah gives to Hazrat Khidr pbuh
Ziyarah to Sayyidina Shah Naqshband's (q) Holy Tomb
Mawlana Shaykh Nazim Adil Sultanul Awliya
Ziyarah
Bukhara
Travelling with my Sufimaster 3/3 Bukhara
With Burhanuddin Herrmann in Uzbekistan.
Bahauddin Naqshband, at his request, he was buried in his own garden. Through the endowments of successive rulers of Bukhara, a khanqah, madrasa, and mosque were added to his tomb site, quickly making the area a major learning and pilgrimage centre.
When the shaykh was buried in his grave, a window to Paradise was opened for him, making his grave a Paradise from Heaven.
Two beautiful spiritual beings entered his presence and greeted him and said,
'From the time that God created us until now, we have waited for this moment to serve you.'
He replied, 'I do not look to anything other than Him. I do not need you, but I need my Lord.
Kya khizar como aaj bhi zinda hai por adv faiz syed
Kya khizar como aaj bhi zinda hai por adv faiz syed
Kya khizar como aaj bhi zinda hai por adv faiz syed
Kya khizar como aaj bhi zinda hai por adv faiz syed
Tomb of the blessed mother of Muhammad Baha'uddin Shah Naqshband Bukhari R.A in Uzbekistan 2/2
Tomb of the founder of the Khwajagaan, Naqshbandi Sufi Master,Shaykh Abdul Khaliq al-Ghujdawani
He was known as the Shaikh of Miracles, One Who Shone Like the Sun, and he was the Master of the high stations of spirituality of his time. He was a Perfect Knower (carif kamil) in sufism and accomplished in asceticism. He is considered the Fountainhead of this Honorable Sufi Order and the Wellspring of the Khwajagan (Masters of Central Asia).
His father was Shaikh 'Abdul Jamil, one of the most famous scholars in Byzantine times in both external and internal knowledge. His mother was a princess, the daughter of the king of Seljuk Anatolia.
Abdul Khaliq was born in Ghujdawan, a town near Bukhara in present-day Uzbekistan. There he lived and passed his life and was buried. He was a descendant of Imam Malik (r). In his childhood he studied the Qur'an and its tafsir (exegesis), 'ilm al-Hadith (the study of Prophetic Traditions), the sciences of the Arabic language, and Jurisprudence with Shaikh Sadruddin. After mastering Sharica (the legal sciences) he moved on to jihad an-nafs (spiritual struggle), until he reached a high station of purity. He then moved to Damascus, where he established a school from which many students graduated. Each became a master of fiqh and hadith as well as spirituality, both in the regions of Central Asia as well as in the Middle East.
The author of the book al-Hada'iq al-Wardiyya tells us how he reached his high station within the Golden Chain: He met Khidr (as) and accompanied him. He took from him heavenly knowledge and added it to the spiritual knowledge he had obtained from his shaikh, Yusuf al-Hamadani.
One day when he was reading the Qur'an in the presence of Shaikh Sadruddin, he came upon the following ayat: Call unto your Sustainer humbly, and in the secrecy of your hearts. Verily, He loves not those who transgress the bounds of what is right [7:55]. This ayat prompted him to inquire of Shaikh Sadruddin about the reality of silent Dhikr and its method. Abdul Khaliq put his question thus: In loud dhikr you have to use your tongue and people might listen to you and see you, whereas in the silent dhikr of the heart Shaytan might listen to you and hear you, since the Prophet said in his holy hadith: 'Satan moves freely in the veins and arteries of the Sons of Adam.' What, then, O my Shaikh Sadruddin, is the reality of 'Call in the secrecy of your hearts?' His shaikh replied, 'O my son, this is a hidden, heavenly knowledge, and I wish that Allah Exalted and Almighty send you one of his saints to inspire on your tongue and in your heart the reality of secret dhikr.'
From that time Shaikh Abdul Khaliq al-Ghujdawani waited for that prayer to be fulfilled. One day he met Khidr who told him, 'Now, my son, I have permission from the Prophet to inspire on your tongue and in your heart the hidden dhikr with its numbers.' He ordered him to submerge himself under water and to begin making dhikr in his heart (LA ILAHA ILLALLAH MUHAMMADUN RASUL ALLAH). He did this form of dhikr every day, until the Light of the Divine, the Wisdom of the Divine, the Love of the Divine and the Attraction of the Divine were opened to his heart. Because of those gifts people began to be drawn to Abdul Khaliq and sought to follow in his footsteps, and he took them to follow in the footsteps of the Prophet .
He was the first one in this honorable Sufi Order to use the Silent Dhikr and he was considered the master of that form of Dhikr. When his spiritual shaikh, al-Ghawth ar-Rabbani, Yusuf al-Hamadani, came to Bukhara, he spent his time in serving him. He said about him, 'When I became 22 years of age, Shaikh Yusuf al-Hamadani ordered Khidr to keep raising me and to keep an eye on me until my death.'
Shaikh Mu ammad Parsa, a friend and biographer of Shah Naqshband, said in his book Faslul-Kitab, that the method of Khwaja Abdul Khaliq al-Ghujdawani in dhikr and the teachings of his Eight Principles were embraced and hailed by all 40 tariqats as the way of truth and loyalty, the way of consciousness in following the Sunnah the Prophet, by leaving innovation and by scrupulously opposing low desires. Because of that he became the Master of his time and the First in this line of spirituality.
Courtesy of naqshbandi.org/chain/11.htm
Tasawwuf,Tareeqat(4of5) aur ilm e Ladunni Waqiate Hazrat Khizar ki roshni main by Dr Tahir ul Qadri
Speech of Shaikh ul Islam Dr Muhammad Tahir ul Qadri in 1988 about Tasawwuf and Ilm e Ladunni Waqiat e Hazrat Khizar (AS) ki roshni main.