‫بسم ہللا الرحمن الرحیم‬

In the name of Allah, most Kind most Merciful

Khatam Sharif
In honour of the venerable

MAWLANA YA’qub CHARKHI t

Introduction

Bismillah ir-Rahman ir-Rahim. We begin in the name of Allah, Most Gracious, Most Merciful.
Praise be to Allah, the Cherisher and Sustainer of the worlds. The Most Gracious, Most
Merciful. Master of the Day of Judgement. You Alone we worship, and You Alone we ask for
help. Guide us to the Straight Path. The Path of those on whom You have bestowed your
grace, not the Path of those who earned your Anger, nor those that went astray.

It has often been said that the ‘bismillah’ contains the true essence of the Holy Qur'an. It is
an expression so magnificent yet so concise, that all but one chapter of the Holy
Qur'an begin with it. The common translation, ‘In the name of Allah, Most Gracious, Most
Merciful,’ fails to capture either the true depth of meaning or the inspirational message. To
gain such an understanding it is only possible through the application of the science of tafsir
(to explain).

The word tafsir is derived from the Arabic word fasara, which literally means ‘to make
something clear.’ When the Holy Qur’an was being revealed, whenever a word, sentence or
an incident was mentioned that the Sahaba (Companions) were unclear about, they would
immediately ask RasulAllah n to give tafsir about it. And so, the science of tafsir began with
the explanations of the Holy Qur’an by RasulAllah n.

Through the blessings of RasulAllah n, this method continued with his Companions, and in
particular two unique personalities. “O Allah, give Abdullah ibn Abbas z the knowledge of
the Qur’an and its interpretation;” prayed RasulAllah n. Such was the unique blessings
Hadrat Abdullah ibn Abbas z received, that in comparison to him, no other Sahabi
(companion) narrated more Hadith (traditions) explaining the meaning of the Holy Qur’an.
During his lifetime, he held weekly classes on the subject of tafsir.

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The second Sahabi blessed in this knowledge was Hadrat Abdullah ibn Masud zwho
received his training in the household of RasulAllah n. “Whoever wants to read the Qur’an
as fresh as when it was revealed, let him listen to Abdullah ibn Masud z,” was the praise
given to him by RasulAllah n. Such was the knowledge attained by Hadrat Abdullah ibn
Masud z, that he knew where each verse of the Holy Qur’an was revealed, and the
circumstances behind the revelations.

The importance and purpose, along with the intricacy of tafsir is shown in the explanation of
the ‘bismillah’. The two derived nouns Rahman and Rahim are used as descriptions of Allah;
yet both nouns originate from the same root, the verb ‘Rahma’ (Mercy). Although both nouns
are similar, they have been put together by Allah Almighty to emphasise a subtle difference
in their meanings.

When giving tafsir of these names of Allah, RasulAllah n said, ‘Allah is Rahman in this
world and He is ar-Rahim in the next world.’ A simple explanation of this point is that Allah
does not distinguish or discriminate between believers and disbelievers in this world.
However, in the hereafter Allah will reward people according to their beliefs and deeds.
Learning the difference between these two names enables the appreciation of the difference
in the number of times both words have been mentioned in the Holy Qur’an, Rahman is
mentioned fifty-seven times and interestingly Rahim is mentioned one hundred and fourteen
times; double the amount since it is a superior level of Mercy.

The science of usool at-tafsir (Principles of tafsir) continued to evolve throughout the period
of the first three generations of Muslims, the salaf al-salih (pious predecessors). Studies in
this science were continued by the mufasireen (interpreters of the Holy Qur’an) and this led
to a more systematic approach being adopted and followed amongst the subsequent
generations of Muslims. This knowledge is given particular importance as it enables Muslims
to gain a true and deeper meaning of the wonderful words of the Holy Qur’an.

The blessings of RasulAllah n for this particular science was not limited to just his Sahaba.
Hundreds of years later in 782 H (1380 AD), RasulAllah n appeared in a dream to Mawlana
Ya’qub Charkhi t; who mentions,

“At this particular moment in my life I was confused about deciding which particular field of
knowledge I should focus on and study in depth. I had a blessed dream in which RasulAllah
n was reciting the Holy Qur’an very slowly. As I listened to his beautiful recitation, a thought
occurred to me; there must be a hidden reason as to why he is reciting at this pace. I
understood that RasulAllah n was teaching me that the Holy Qur’an should be recited with
tajwid (correct pronunciation) and with tafsir.”

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This vision was the indication that the knowledge Mawlana Ya’qub Charkhi t should
study was of tafsir. He gained immense blessings by following this instruction; resulting in
him compiling his own work known as Tafsir Ya’qub Charkhi; focusing on Surah Fatiha and
on the last two juz (part) of the Holy Qur’an. This tafsir is available today and has been
published many times, in many countries and in several languages.

Mawlana Ya’qub Charkhi t

Mawlana Ya’qub Charkhi t (762-851 H) was born in the village of Charkh in Ghazni. His
full name was Mawlana Ya’qub bin Uthman bin Mahmud Ghaznavi Charkhi t and he
belonged to a righteous family.

Mawlana Ya’qub Charkhi t mentions his background, youth, and his travels to his
spiritual master in the following account:

“My father was a very pious man who had a high level of taqwa (piety) and followed the Sufi
path. He was my first teacher, and in particular he gave attention to teaching me specific
duas (supplications) to read after certain Surahs (chapters) of the Holy Qur’an.

One supplication that gave me joy was to recite Surah An-Naba (The Great News), as I
followed it up by making the following dua, ‘O Allah, free our necks, the necks of our parents,
the necks of our families and relatives, the necks of our teachers and the necks of all
believers, from the fire of hell. O the Most Merciful of the Merciful.’

Learning from my father led to me having a great passion in my heart to seek knowledge;
but I did not have the necessary means to fulfil this burning desire. My situation was
resolved when Hadrat Khidr w; came to me and said, ‘You have my blessings; go and
study. Whenever you are in need, all you have to do is call me.’ Indeed, this was true, as
Hadrat Khidr w took care of my affairs, whenever the need arose.

As a youth, I then travelled to Herat for education and having learned to memorise the Holy
Qur’an, I began to study the science of tafsir, as I had been instructed by RasulAllah n. I
also studied other sciences including Islamic jurisprudence, Hadith and logic. During this
time, I also travelled to Egypt, where I was fortunate to gain benefit from attending the
lessons of Hadrat Shihabuudin as-Shirwani t. He was named ‘The Encyclopaedia of the
Age’ in admiration of his knowledge and teachings.

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After I had completed my studies, I received ijaza (permission) to give independent fatwa
(legal decisions). I decided it was now time to make my way back to my country. However,
there was a particular intention of mine that I felt was now the time to complete.

During my time spent studying, I had heard much about a famous spiritual master who lived
in Bukhara. His name was Khwaja Muhammad Baha’uddin Uways al-Bukhari t, and he
was referred to as Hadrat Shah e Naqshband t. Although I had not met him, I had
developed a sincere love for this man of Allah and so I had made an intention to visit him
one day.

I made my way to Bukhara to pay my respects, and then planned to return home after this.
When I met with him, I asked the Shaykh to keep me always in the essence of his vision,
and hoped for bai’yah (initiation) in the spiritual path.

Hadrat Shah e Naqshband t said, ‘You came to me on your way back to your country?’
and I realised he knew I was a traveller. I mentioned my circumstances and went on to
explain the purpose of my visit. I said I wanted to serve him and show him that I was loyal
and had sincere love for him as he was the master with the greatest fame and was accepted
by everyone. The honourable Shaykh replied, ‘That is not a good enough reason for me to
accept you.’

I pleaded, O my Shaykh, RasulAllah n mentioned, ‘If Allah loves someone, then He will
influence the hearts of people to love that person as well.’ Hearing this, Hadrat Shah e
Naqshband t smiled and said, ‘I am the spiritual inheritor of Azizan. What you say is true.’

The mentioning of the name Azizan surprised me, because in a dream I had one month
earlier, I heard a voice saying to me, ‘Be the murid (disciple) of Azizan.’ At the time, I did not
know who Azizan was but Hadrat Shah e Naqshband t mentioned the name as if he had
been aware of my dream. I offered my respects and asked for permission to leave.

I now realised my spiritual link must be with Hadrat Shah e Naqshband t as the name
Azizan belonged to Khwaja Azizan Ali Ramitani t,, the Grandshaykh of Hadrat Shah e
Naqshband t.

I visited again and this time pleaded for bai’yah and tawajjuh (spiritual focus). Hadrat Shah e
Naqshband t mentioned, ‘Whenever someone asked our blessed Grandshaykh, Khwaja
Azizan t for tawajjuh, he would say leave something from your belongings that will
remind me of you; that way I can focus again and again.’

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I remained silent as I was a student and had nothing to offer. I felt Hadrat Shah e
Naqshband t was already aware of my circumstances as he said, ‘You have nothing to
offer, but let me give you a gift; by which you will remember me.’ He gave me his turban and
said, ‘When you see this or use it, you will remember me, and when you remember me, you
will find me; and when you find me, you will find your Way to Allah.’

Listening to these words stirred my heart. I gave my greetings after gaining permission to
leave. As I was leaving, Hadrat Shah e Naqshband t said to me, ‘On your way back to
your country, if you meet Mawlana Tajuddin al-Kawlaki t, do not gossip even in your
heart when in his presence; he is a great saint and he will scold you, if you do so.’

I left and said to myself, I don’t think I will see Mawlana Tajuddin t as I am going back to
Herat by way of Balkh. I will not be going through Kawlak, where Mawlana Tajuddin t is
living. However, the caravan with which I was travelling had to change its route and so the
route taken would go through Kawlak. I remembered the words of Hadrat Shah e
Naqshband t and it came to my heart that he must have caused events to occur as such,
so that I would go to visit the Shaykh.

When the caravan arrived in Kawlak, it was nightfall and it was very dark. I made my way to
the mosque to enquire about Mawlana Tajuddin t; inside the mosque, a person
approached me and said to me, ‘Are you Ya’qub Charkhi?’ The astonishment was etched on
my face and so this person said, ‘Do not be so surprised. I knew you would be coming here.
My master, Hadrat Shah e Naqsband t sent me to take you to Mawlana Tajuddin t.’

On the way to see him, we met an old man, who said, ‘O my son, our way is full of surprises.
Whoever enters it, cannot understand it. The seeker must leave his mind behind.’

We then entered the presence of Mawlana Tajuddin t and it was very difficult to keep my
heart free from any gossip. Mawlana Tajuddin t gave me a piece of spiritual knowledge
that he possessed; knowledge that I had never heard before. I realised all that I had learned
prior to this was nothing compared to this knowledge.

I was so happy with the way in which Hadrat Shah e Naqsband t had arranged for me to
meet with Mawlana Tajuddin t. Sitting in the presence of Mawlana Tajuddin t, I began
to understand why Hadrat Shah e Naqsband t had not given me bai’yah. Mawlana
Tajuddin t talked about Hadrat Shah e Naqsband t continuously and it was evident
how much love he had for him.

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Witnessing this also increased my love for Hadrat Shah e Naqsband t greatly and I
realised that I had been sent here to comprehend what it meant to have love for a spiritual
master. I decided against continuing my journey home and immediately returned to Bukhara.

Spiritual Path

In Bukhara there was a majdhub (a person lost in the Divine Love) whom people used to go
to for blessings. I decided to visit the majdhub and see what he would say. When he saw
me, he told me, ‘Quickly go to your destination. What you have decided is the best.’ He
began to draw many lines in the dust and it came to my heart to count these lines. If the
number was odd then it would indicate a good sign for me, because RasulAllah n said,
Allah is One and He likes the odd number’. I counted the lines and found them to be odd.

When I was given permission, I met with Hadrat Shah e Naqsband t and he said to me,
as if he had been with me when I met the majdhub, ‘Always keep to the odd numbers. Just
as you wished the number of lines be odd, and it gave you a sign, so keep that awareness
when you make dhikr; the station of Awareness of Number.’

My desire for bai’yah was increasing ever more in my heart and I was now visiting Hadrat
Shah e Naqshband t frequently and my love for him was increasing. One day, I opened
the Holy Qur’an to the ayat,

‘Those are the Ones who have been guided by Allah, so follow their guidance’ (6:90)

I was so happy to read that verse and decided to immediately visit Hadrat Shah-e-
Naqshband t. When I came into his presence, it was as if he had been waiting for me.
He said, ‘The time of the prayers has come.’

After we had completed praying, he said, ‘Knowledge is of two kinds. The knowledge of the
tongue is external knowledge, it is all that is visible. It is audible teaching, the Proof of Allah
to His Creation. Knowledge of the heart is the beneficial knowledge and it is the knowledge
of Prophets. I wish that Allah will give you good fortune in the Internal Knowledge, the
knowledge of the heart.’

Hadrat Shah-e-Naqshband t then mentioned the following Hadith, ‘If you sit with the
People of Truth, sit with them with a true heart, because they are the spies of the heart. They
can enter and see what is inside your heart. I have been ordered by Allah Almighty and by
RasulAllah n and by my Shaykh, not to accept anyone in my way, unless Allah Almighty,

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RasulAllah n and my Shaykh accept that person. So I will look tonight to see if you are
accepted.’

This was the most difficult night of my life as I feared that I would not be accepted. I prayed
fajr behind Hadrat Shah-e-Naqshband t and then he looked into my heart and all my
fears disappeared. He said, ‘May Allah bless you. He accepts you and I accept you.
RasulAllah n accepts you and I accept you.’ He then continued to recite the name of each
of the masters in the spiritual chain and after completing this, he congratulated me on being
accepted and gave me bai’yah.

I then served my master and learned from him, and was also blessed by the companionship
of Khwaja Ala Uddin Attar t, the senior khalifa (successor) of my master. My master then
gave me permission to be a guide to people; he t said to me, ‘This spiritual path is going
to be the greatest happiness for you. What we have granted you, distribute amongst the
people. Speak to people and write to them; guide them and instruct them. We have handed
you over to Allah. Stay in touch with Khwaja Ala Uddin Attar t and follow his instructions.’

After leaving Bukhara, I came to learn of the passing away of my blessed master, and so
Khwaja Ala Uddin Attar t took over as the successor of our blessed master. I heeded the
words of my master and returned to serve Khwaja Ala Uddin Attar t who then granted me
ijaza and selected me as his khalifa in the Naqshbandi tariqa (spiritual path).

It was now 802 H and I returned back to my home land, knowing that I had fulfilled half of the
instruction given to me by Hadrat Shah-e-Naqshband t with my service to Khwaja Ala
Uddin Attar t. It was now time to follow the other half of my master’s instructions.”

His teachings and Works

Mawlana Ya’qub Charkhi t was aware that his master had instructed him to guide and
serve people also. Indeed, the reason to give more attention to one half of the instruction
can only be appreciated when considering the connection Mawlana Ya’qub Charkhi t
had with the knowledge of tafsir..

This was not just a scholarly link that was gained by the study of books, it was unique as he
realised that service to his masters was the key ingredient in gaining the knowledge of tafsir.
He was aware that Hadrat Abdullah ibn Abbas z gained the blessing of RasulAllah n
after he had placed water for RasulAllah n to complete ablution. Likewise, Hadrat Abdullah
ibn Masud n received blessings for tafsir knowledge, as he had attended to the personal

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needs of RasulAllah n for a long period of time. This was the reason that Mawlana Ya’qub
Charkhi t had an immense level of sincerity to his spiritual master, and in turn to Khwaja
Ala Uddin Attar t.

After returning home, he not only guided people but also put also focused in writing his
teachings. During this period of his life, he now compiled Tafsir Ya’qub Charkhi and penned
other major works including the following books and short risalah (treatises):

 Risalah Na’iyah: A commentary over the preface of the Mathnawi of Mawlana Jalal
Uddin Rumi t.

 Risalah Unsiyyah: This work mentions the merits of keeping in wudu (ablution), the
merits of dhikr (remembrance) according to the Naqshbandi paths method, and
quotes of Hadrat Shah e Naqsband t and Khwaja Ala Uddin Attar t.

 Sharah Rubai Abu Sa’id Abu al-Khayr t: A commentary of a poem of Shaykh Abu
Sa’id Abu al-Khayr t.

 Risalah Abdaliah: A description of the existence of saints and their spiritual posts.

 Sharh Asma-Allah: A manuscript that contains benefits and merits of the blessed
Names of Allah.

 Tariqah Khatm Ahzab: A treatise on the method of reciting the complete Holy Qur’an.

When evaluating the topics covered in his works, it is noticeable that alongside the subject of
tafsir, Mawlana Ya’qub Charkhi t gave particular attention to the works of saints and their
roles. This sincerity towards the saints known as the Awliya (Friends of Allah) was not just
apparent in his dedicated service to his own spiritual masters, but also in him commenting
on the works of other Awliya and conveying their message to the masses.

In his teachings, he would always highlight the point that what a person can achieve from
one mere glance from the master, is of more benefit than everything else. However
achieving such a glance was difficult and had to be earned. It was for this reason Mawlana
Ya’qub Charkhi t mentioned the importance of love towards the Awliya in his
commentary of the shortest surah in the Holy Qur’an, Surah Kawthar.(Abundance).

Mawlana Ya’qub Charkhi t explained that when RasulAllah n did tafsir of this surah, the
Kawthar was described as a stream in Paradise which contained water that was sweeter
than what anyone could imagine. However, there is a condition that people must fulfil before

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they are able to drink from it; they must show love towards the companions. Mawlana
Ya’qub Charkhi t mentioned that fulfilling this condition requires people to show love
towards the Awliya and have a good relationship with them; it also requires people to avoid
people with bad characteristics.

Tafsir Ya’qub Charkhi

RasulAllah n had not only instructed Mawlana Ya’qub Charkhi t to study the knowledge
of tafsir but also named a particular tafsir for him to take guidance from: Tafsir Baydawi by
Qadi Nasir Uddin Muhammad al-Baydawi t. Following this, Mawlana Ya’qub Charkhi t
completed his own tafsir, known Tafsir Ya’qub Charkhi. The following teachings are a brief
summary of some of the explanations of Mawlana Ya’qub Charkhi t:

Bismillah ir-Rahman ir-Rahim: The blessings of this phrase is discussed in depth and
many Hadiths are given to reflect its importance. Mawlana Ya’qub Charkhi t explained
that when a teacher asks a student to recite this phrase, and the student utters this phrase,
Allah Almighty rewards the student, the teacher and the parents of the students by making
them all free from the fire of hell. It is also said that Allah Almighty has three thousand
names, and the blessings of all three thousand names are contained in reciting the word
Bismillah. Mawlana Ya’qub Charkhi t said it was for this reason that the Awliya guide
people to say this phrase; they know it has a special blessing, it is seen as the gate of
guidance and they want people to achieve this blessing.

Surah Fatiha (The Opener): This Surah is known as Umm ul Qur’an as Umm (mother)
means the source; it is the opening of the Holy Qur’an. Reciting this surah gives the reader
the same blessings as if the entire Holy Qur’an had been read. Mawlana Ya’qub Charkhi
t said there were some mufasireen who spent their entire lives just focusing on
explaining this surah as Hadrat Ali z said, ‘What is contained in the Holy Qur’an is
contained in Surah Fatiha.’

Surah Lahab (Palm Fibre): In this Surah, Abu Lahab is cursed by Allah with the words, ‘May
the hands of Abu Lahab be destroyed.’ This was in response to Abu Lahab cursing
RasulAllah n and so Abu Lahab suffered this inevitable fate. Mawlana Ya’qub Charkhi t
placed huge emphasis on this Surah, explaining that it is warning people to not make
enemies with the Awliya. He said, ‘Be like Abu Bakr z, not Abu Lahab,’ and explained that
Abu Lahab was a blood relative of RasulAllah n, but as he opposed the Beloved of Allah,
then Allah punished him. Therefore, he stressed it was important to show loyalty to the

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Awliya, as they are the friends of Allah, and to do this, people should follow the path of
Hadrat Abu Bakr z who was sincere and loyal towards RasulAllah n .

Surah at-Tin (The Fig): There are many narrations from amongst the Sahaba about how
beautifully RasulAllah n recited this surah. Allah Almighty takes an oath by the fig and
olives in this surah; food that was eaten by RasulAllah n. Allah Almighty also takes an oath
by the city of Makkah, as it was the city where RasulAllah n was born. Mawlana Ya’qub
Charkhi t explained Allah is taking an oath on His Beloved, and is reminding everyone
that it is He who has complete authority in this world and the hereafter.

Surah Muzammil (The One wrapped in Garments): Allah Almighty addresses His Beloved
in the most beautiful way in the opening of this surah. Mawlana Ya’qub Charkhi t
mentioned that once RasulAllah n touched a piece of bread and when it was placed in the
furnace it did not burn. It is for this reason he emphasised the need to show both love and
loyalty to RasulAllah n, because he is the salvation for people.

This surah is described by Mawlana Ya’qub Charkhi t as being a prescribed syllabus for
the true believer, who wants to attain closeness to Allah. He categorised it as focusing on
three things: to pray at night, to read the Holy Qur’an and to have a period of seclusion.

Mawlana Ya’qub Charkhi t explained that tahajjud (night prayer) was performed always
by RasulAllah n. For a believer to attain blessings, worship at night is necessary as it is a
reflection of how close a person is to Allah Almighty. The night offers the believer time to cut
off from all worldly activities, to remember Allah and gain spiritual benefits. Mawlana Ya’qub
Charkhi t narrated, “Shaykh Junayd al-Baghdadi t appeared in a dream to a person
and was asked about his situation in the hereafter. He mentioned what was most beneficial
was the worship of tahajjud prayer.”

Mawlana Ya’qub Charkhi’s t view was that it was only through the recitation of the Holy
Qur’an that a believer can achieve a greater rank and achieve nearness to Allah. To read
and be connected to the Holy Qur’an is a true reflection of a believer’s iman (faith). This
surah is regarded as very powerful as it removes many difficulties in this life and is a source
of blessings for the hereafter also.

There are many methods of seclusion but the objective is the same; to reconnect the heart
with Allah Almighty and make sure the focus stays on worship. Mawlana Ya’qub Charkhi
t mentioned that his master, Hadrat Shah-e-Naqshband t would often say, “May Allah
Almighty grant us such a passion and desire for Him that we become people of Fadhal
(grace); may Allah accept us and keep us in his Fadhal.”

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Conclusion

Mawlana Ya’qub Charkhi t dedicated his life in following and implementing the teachings
of his master, Hadrat Shah-e-Naqshband t He passed away on 5th Safar 851 H
(Saturday 22nd April 1447). He was succeeded by his khalifa, Khwaja Ubayd Ullah Ahrar
t who went on to have a great influence on the Naqshbandi tariqa.

The responsibility for the madrassa (educational institution) and mosque was given to his
son, Mawlana Ya’qub Charkhi t. His shrine is located in his home town Hisar, which is in
close proximity to Dushanbe, the capital of present day Tajikistan. Visits to shrines is part of
the religious identity in Tajikistan and the shrine of Mawlana Ya’qub Charkhi t is regarded
as one of the most popular in the country. The following account is from a recent ziyarat
(visit) to the shrine of Mawlana Ya’qub Charkhi t.

“Coming to visit Tajikistan from England, it became evident that the government was using
the identity of shrines as a forefront for promoting the submissive aspect of Sufism. Not only
does it not challenge the government, it is seen as an antidote to the Salafi movement which
has been problematic for the government.

The complex of Mawlana Ya’qub Charkhi t is situated in the periphery of Dushanbe in a

predominantly deprived area. The complex is gated with large doors, and as you enter, the
madrassa is situated to the left, rows of small rooms; only a few rooms are in use currently.
The imam uses one, the second is used as a guest room to serve food or tea, and in another
room it is common to find the local people sitting and talking.

There is an open plan area in the middle of the complex, where there are many plants
blossoming along with some very tall trees in the middle. In the courtyard there is also a
noticeable Central Asia minaret, in brick fashion with turquoise tiles (most likely a recent
addition to the complex). It was mentioned to us by local people that a very big splendid tree
that was adjacent to the minaret, was the location where Mawlana Abd ar-RahmanJami t
left his staff after completing a forty day seclusion. When observing the tree, our attention
was immediately drawn to how the tree was split like a fork.

Opposite the shrine is the mosque, the dome of the mosque reveals its age, as it has
become worn out and rusty. The mosque was constructed over five centuries ago, so the
recent large extension using design from current local architecture is immediately noticeable.
The prayer is done on a loudspeaker by the imam and the mosque becomes populated at
prayer times, with over fifty people on average forming the congregation. People visit the
complex throughout the day, and although communication with the locals was limited due to

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differences in language, everyone was very friendly and hospitable and there was no sense
of boredom at the complex.

The shrine is walled and has large windows that people can look through; there is a square
path around the grave and people will often leave some offerings for the resident imam. The
atmosphere around the shrine was peaceful and whilst the circumference around the path to
the shrine was roofed, the shrine area itself did not have a roof. Although the locals do not
go and sit near the grave, we were allowed to go and sit on the raised platform near the
resting place of Mawlana Ya’qub Charkhi t.

While sitting there peacefully, the thought came about how it would have been like here
during the lifetime of Mawlana Ya’qub Charkhi t.”

It was here where the young Mawlana Ya’qub Charkhi t was taught by his father to read
specific duas after certain Surahs .Today, this blessed place has daily visitors who come
seeking blessings and offer their own supplications. A dua recited often by Mawlana Ya’qub
Charkhi t gives a message of hope for all believers:

“O Allah You are known for your

Grace.

We are weak sinful people. What

do you expect from us, apart from
sins?

Forgive us. We do not have any

provisions for this journey to You.

Apart from the fact that You said,

‘Do not despair from My Mercy.

O Allah, do not make us despair

from Your Mercy.”

Al-Fatiha

Compiled by Abdal Majid and Mufti Khatam Sharif Date: 22/04/2017 Page 12 of 12