Sunday, August 17, 2008

Ya Qadeer....



The festival of Shab-E-Barat is celebrated with pomp and enthusiasm by Muslims all over the world. For, Muslims believe that on the night of Shab-E-Barat god writes the destinies of all men for the coming year by taking into account the deeds committed by them in the past.

The festival is celebrated held either on the thirteenth or on the fourteenth day of Shaban, the eighth month of the Muslim year. This happens to be fifteen days before the beginning of Ramadan.

Shab-E-Barat means the night of forgiveness or Day of Atonement. People pray to god both in preparation for Ramadan and for the forgiveness of the sins committed by them. The festival is also known as Boraks Nigh.

In Persian language, ‘Shab’ means night and ‘Barat’ means ‘the night of commission or assignment’. In Arabic language, however, the day is known as Lailatul Bara'at, meaning the night of emancipation. Some though see Shab-E-Barat as the night of good fortune and a popular legend says that on this night the Prophet visits each house and relieves the pains of suffering humanity.

The night of Shab-E-Barat also commemorates the entry of Muhammad into the city of Mecca. However, Shia Muslims associate this night with the birth of their last Imam.


Skies light up on the night of Shab-E-Barat as the festival is celebrated in the night. Houses and streets are are also illuminated by candles and strands of electric bulbs to provide a joyful ambiance to the festival.

Colourful fire works keep dazzling the skies as the Muslims stay awake on the night of Shab-E-Barat. This is due to a belief that god writes the destinies of all living beings for the coming years in heavens during the night.

Sweets, specially the delicious savaiyyan or the vermicelli is prepared and sent to friends and also to the relatives in their remembrance of those who died during the year. Some also perform acts of charity by distributing goodies to the poor and needy in the name of their deceased ancestors. Flowers are also offered to the graves of the deceased family members.

Fatiha or the blessings are recited over the meal in the name of the Prophet, his daughter Fatima and her husband Ali. The Holy Book of Quran is also read to mark the day. Muslims hold a belief that if someone prays to Allah throughout the night and seek forgiveness for all the sins he may have committed, he could be forgiven. Therefore, the entire night of prayer is devoted to asking for forgiveness for the past year and for good fortune in the year to come.
Some people also go to mosques for prayers and meditation. While some Muslims fast during the day and render nafal, the optional namaz at night.

It may be noted that there is no mention of Shab-E-Barat in the holy book of Quran. However, Sura Dukhan does mentions about Laila Mubaraka, which, according to the learned scholars of the Quran and the Hadith, is Shab-E-Barat.


Sunday, May 4, 2008


There are moments in life when on the path of righteousness, conflict arises between what is morally correct and what the fulfilment of our insignificant goals of our physical life compel us to do. Should be then be selfish and concenterate on the gains that will accrue if we dilute morality at the altar of need gratification. When morality is substituted by greed to accumulate more than what is needed, there occurs stagnation in the perception of societies torch bearers. Is desire good and is to be avoided? Again the correct answer would be that when we are scared to die like billions of other beings and really want to have the conscious exit from this physical body then desire has to be regulated and then harnessed. This is an ever going process. The environment in societies compel us to follow the herd priciple of self destruction. The ignorant who have lost focus of the potential of the conscious exit,goad over minor acheivements which boost our ego and makes us understand that we are physical bodies having the faculty to better our level of comforts at the cost of the many others who we deprive because of our selfish traits.

Well death is a great leveller. It is only when the disciple searches within, the answers are found. Belief is the first step to cultivate the required urge for the pursuit of the path of Marifat. The wise neither mourn for the living nor the dead. They know that the physical body is a limitation to the consciousness which tries to curb the potential of the Superconsciousness. To say that billion of people on this plannet only understand what their Prophets spoke of is as simple as a child at prepuberty trying to experience the pleasures of the sensual desire. The metaphors and similes which have been used in the holy scriptures have to be understood in its true esoteric perspective. To sugar coat our ulterior motives by manipulating societies would not get us anywhere for when we will perish like billions of our compatriots, we would then realise the foolishness of manipulating societies for our own selfish interests. If a human being finds solace in groups and cluster of class, caste and colour to boost our self enhancement drive, these people are foolish for they will still perish in a span of 125 years without knowing that are they really the conscious entity about which the prophets speak of or we merely live through procreation by transfer our genes in our children. Khwaja says: ' Fear is the ultimate drive.' It is only when the human being is scared to perish and wishes to believe in the existence of the soul that the seeds of Muhabbat are sown in the consciousness which through selective gardening over the years bear fruit of the treasures of Immortality. It is only when the human being realise the potential that they can sustain in suspended animation that they start to appreciate the mysteries of the All Pervading. When in suspended animation the disciple experiences consciousness of being alive knowing fully well that the physical body has shut down, a milestone in human evolution has been reached. It is so foolish to comprehend that for pleasures we have to derive stimulation through alcohol and the use of drugs and over indulgence in sensual gratification. Khwaja says: The more the desires are gratified the more they are aroused. It is only when we experience Marifat; Paranormal ecstacy of the climax in the consciousness for over 300 seconds of pure joy that then we are in a position to understand that the substitutes available are just a preview and not the ultimate climax of ecstacy. For what pleasure is there than to be drunk by meditation without taking a equivalent of six large pegs of whisky or smoking marijuana. The final joy of being able to acheive the consciousness of the climax for over 300 seconds to uninterrupted flooding of the consciousness for continuos 40 days, has to be experienced to be believed. Are we people compelled by circumstances of birth and adoption forced to think that we are Muslims, Hindus, Sikhs, Jews, Buddhists, Jains e.t.c. Why cannot we ever realise that unless we renounce the smaller pleasure for the sake of the pleasures of meditation, we would never be free in the sense of freedom from the ever advancing death which may at any moment in time snuff out our physical existence. Are we people compelled by circumstances of birth and adoption forced to think that we are Muslims, Hindus, Sikhs, Jews, Buddhist, Jains e.t.c. Why cannot we ever realise that unless we renounce the smaller pleasure for the sake of the pleasures of meditation, we would never be free in the sense of freedom from the ever advancing death which may at any moment in time snuff out our physical existence. Actual risk spread lies in investing our valuable time in praying to the Divine for when death approaches by stealth no amount of our puchasing power would buy more days for us to continue using our physical bodies. The favourite pastime of ours to indulge in intellectual prostitution for ego stimulation would get us nowhere. How can we be so dumb, knowing fully well that the lifecycle of a human being cannot go over 125 years in case of the majority of us and we still make no effort to understand the mysteries of existence but occupy our lives in futile competition with others seeking ego gratification but then perishing in the end like any other. The point here is that the disciple must understand that conscious exit from the body is possible and that our goal in life should be to try for a conscious exit at the time of death of the physical body. Just because the Divine Light is not visible to billions of our fellow beings, it does not mean that it does not exist. Our purpose in life is to try and attain the grace of God for before that we are vulnerable to the vagaries of nature, for in the third dimension it is not possible for us to grasp the para-normal phenomena without the aid of the Khafi(Ajna Chakra of the 4th dimension). Khwaja says that the disciples who indulge in sense gratification are not able to develop consistency in their practise of Baiyyat. It is the baiyyat that weans the disciple from the smaller pleasures to the greater pleasures of the spiritual climax. Service of our fellow beings and tolerance of all creatures great and small is a must before we are to understand that this planet is not our ancestrial property which we so easily make it out to be. What right do we have to purchase land. Are we going to retain it once the shadow of death overtakes us. Why is that the hapiness is quantified by the measure of the appreciation from the eyes of the majority who as it is ape the ignorant whose purpose in life is to procreate and perish as any of the other species of animals.The trillion we spend in pilling up the nuclear arsenal would all be left behind as well as our efforts to manipulate society would be of on avail as we are the ones who finally will perish in the physical sense. It is the manner of the exit that would decide whether our innings has been successful or not. Freedom from death is certain with the practise of Zikr(remembrance of the Divine). Khwaja says that: "It is easier to tame the rogue elephant than to tame the fluctuating consciousness". But this should in no way dishearten us as practise of the instructions of the Murshid are the only effective means to still the ever fluctuating consciousness. To remember to thank God we devour anything is the simplest way in which we can let God in our everyday lives and over the years develop the foundation for the attainment of that para-normal ecstacy which has to be experienced to be believed about its potential to substitute the sensual pleasures. Very few path finders set their foot on the untrodden land; One among hundreds finds the secret trace of that tract. Mercy, my God! Mercy, O Pardoner! From us offance, From You offence, from You manisfcience. We have come to Your door, O munificent Lord!, Our hearts are foul and full of the filth of this world, illumine them with the radiance of Thy love, Gladden us with Your pardon, Make us prosper through Your generosity. Help us in all our difficulties, Do not turn us away empty-handed, Let us be among Your special servants, Make us happy by accepting our supplications.


Khwaja says that the fastest way a murid can develop yearning for the Divine is by (remembrance of the Divine) Zikr. An aspirant must always extoll God through Zikr of the Divine names such as Rauf, Rahim and Aziz among others. In Zikr the act of contemplation and meditation assisted by invocation of the Divine results in spiritual puberty. The aspirant here recites and repeats :

La illa ha illal lah

Ya Allah

Ya Hoo Ya Haq

Ya Hayyi Ya Qayyom

No God but God O God

O He

O Just One O Living One O Existing One

La illa ha illal lah (There is no God but God), this affirmation is the beginning of Shariat and the conclusion of Tariqat. In Zikr there is affirmation of the existence of God and negation of all else. Zikr means to absorb one's consciousness in the remembrance of God. you can remember God in any language. He understands all languages but likes most, the language of love.

To reach the level of perfect Zikr requires perfection in the practice of Habs I Dham (breath regulation techniques) and withdrawal of senses is attempted in Khilvat with Fikr (concentration on the Divine) Zikr generates energy and if renunciation of desires is not undertaken then it is possible that the urge to gratify lust will predominate. The aspirant here has to be careful for unless the energy generated is not harnessed, the consciousness will remain fluctuating. Therefore it is very important that the Murid (Aspirant) is guided by the Murshid (Spiritual mentor) who while observing purity of the physical body aspires for purification of the Consciousness. This purification of the consciousness is attained by following moral injunctions and fixed observances with perfection in Muraqaba attained through perfection in Fikr (concentration on the Divine) with Zikr (remembrance on the Divine). Each of these in itself may have to be mastered in isolation before the aspirant is allowed to try permutations and combinations of the esoteric science. Khwaja says that Zikr Allah is a very powerful mantra for Marifat (communion with the Divine). Initially Zikr Nasooti is prescribed by the Murshid. Through perfection in Habs i Dham (breath regulation techniques) Zikr Nasooti is practised by the murid (disciple) till the disciple has thorough concentration on the vibrations of the Zikr and is able to undertake Zikr Malkooti (in thought). Evolution from Zikr Nasooti to Zikr Malkooti is a very refined process and is only possible through perfection in Fikr (concentration on the divine). In Zikr Malkooti the aspirant has achieved considerable success in Muraqaba and therefore effortlessly is able to undertake Zikr (remembrance of the Divine).

The Tranquillity in the consciousness is attained at Zikr Jabrooti . Here the consciousness is conditioned to be in zikr. This is a very advanced level of Zikr not attainable by millions of the aspirants as to maintain tranquillity in the self requires great mastery in the withdrawal of senses possible only through the grace of the Murshid (spiritual mentor) aided by the tools of Zikr, Fikr and Muraqaba. It is at this level of zikr Jabrooti that the aspirant is aware of the subtle differences between the mind, ego and the intelligence. For only when the aspirant has experienced the effect of each of these singularly as well as in combination that the consciousness of the disciple is flooded with ecstasy of pure joy as experienced during the climax of sensury pleasures but now this ecstasy is experienced for a couple of minutes at a stretch rather than the few seconds of the sensual gratification of the biological needs. In Zikr Lahooti the aspirant has reached the spiritual puberty level of Marifat (union with the Divine) and from this platform projects Muhabbat for the All Pervading Divine. The aspirant has now experienced the ecstasy of the spiritual climax and is not moved by impulses governing the fluctuations in the ordinary human beings. The disciple has already activated the Khafi (Ajna Chakra) and these disciples have stilled the consciousness which has been gradually weaned away from the gratification of desires through the senses of perception and organs of action are fully under the control of these aspirants. These aspirants have heightened perception of the para-normal field and these disciples of God maintain equipose in both pain and pleasure.

In Zikr i pas o Anfas, the disciple has reached the advanced level of Habs I Dham (breath regulation techniques), with every inhalation of the breath the disciple remembers Allah and Hu is repeated with every exhalation. The Murshid (spiritual mentor) may prescribe the practice of this technique 101 times at each sitting. This repetition is known as Jaroob i Qaib. For spiritual conditioning this process of remembrance is very effective for the disciple over the years develops the required intensity to worship the Divine and as the disciple progresses spiritually, they are able to regulate the gratification desires of the physical bcdy about which Khwaja said :

"Ever fed ever hungry, Never fed never hungry"

This process enables the disciple to isolate the urge from the more mundane thoughts occupying our mind and therefore is able to regulate stress and mental fatigue to a great extent. This process of repetition assisted by contemplation on the Divine is able to create the required environment for the disciple to undertake advanced practices. When God is remembered with every breath, the mundane thoughts of physical desires take a back seat and therefore the disciple is able to focus on the foundation building by indulging in moral injunctions and the disciple now appreciates the purpose of fixed observances. For when the disciple's actions compliment their thoughts, we can say that a step in the right direction has been taken by the aspirant who now becomes more careful of the pitfalls which will retard the process of the consciousness exit from the physical body.

Most of the people in our society find comfort in the trend set by the masses whose physical body perishes like any other creature on this planet without knowing the truth behind the amalgamation of chemicals (the physical body). Fear is a great manipulator, when we are seriously scared to die like other animals the urge to commune with the conscious entity is aroused and this urge has to be fed by the fuel of meditation to finally attain Marifat, which will for ever remove the delusion of death. Murshid sometimes recommends Allah and Ho to be substituted by the following words which develop the contemplation powers on the Divine :

" La illala, illalahu, Ya Hu, Ya hai Qayyum, Ya Haqq"

This is a more advanced form to attain mastery over the practice of Fikr (concentration on the Divine). With this required concentration it is possible to undertake thought projection during the Ashgal practices. Spiritual conditioning of this type is recommended by the Murshid depending on the spiritual evolution of the disciple depending whether the aspirant has been able to wean away effectively from the urge of greed been the motivating force in their life. For the consideration of material comfort makes a human being perform atrocities on society without for once realising that tomorrow at the time of exit of the soul from the physical body, these very disciples future trajectory would depend on their actions of this life time.

First, lose yourself :

one who annihilates oneself will attain Him; Turn your face within,He is in you.

In Zikr i Isma i Rabbani the remembrance of God is practised from 101 to 1,24,000 times. This increase in repetition enables the disciple to flood their consciousness with pure ecstasy of intoxication without using the substitutes such as alcohol to achieve pleasure in the consciousness. When Zikr is undertaken for a hundred thousand repetitions a day, this aspirant who practices Zikr for this many times as a prescribed dose is only able to keep up their efforts of remembrance of the Divine because of this dominant urge for the Divine which surpasses all other duties and responsibilities of sense gratification. The perfect combination of Zikr and Fikr and Muraqaba and Habs I Dham and Khilvat depends on the spiritual evolution of the aspirant. Zikr of this type releases energy which if not channelled would result in gratification of the sensual desires, that is why with the practice of Ashgal surrender of one's will to the will of Murshid (spiritual mentor) is a must.

Relentless practice and renunciation of desires is the key to Marifat (para-normal union with the Divine). The difference between renunciation and suppression must be understood by the disciple for when suppression is misunderstood as regulation of the desires leading to renunciation then we find that the aspirant suffers from increased urges for gratification of the sensual desires. The key to success is to seek the grace of the Murshid (spiritual mentor). When the aspirant needs freedom from the fear of death of the physical body that the urge for the Divine can be cultivated. God can be remembered by any of the following names:

Allah Rahman Rahim Malik Quddus Salaam Mumin Muhaimin Azim Jabbar Muktabbir Khaliq Bari Musawwir Ghaffar Qahhar Wahhab Razzaq Fattah Alim Sari Basit Khafiz Rafi Muhizz Muzill Sami Basir Hakim Mutlaq Wadul Majid Shadeed Shahid Haqq Wakil Quawily Matin Wali Hamid Badi Muhit Haiy Muhyi Mumit Qaiyum Yuid Wahid Samad Qadir Muqit Qarib Muakhkhar Awwal Akhir Zahir Batin Wali Mutaal Tauwab Ghafur Affuw Rauf Malikulmulk Zuljalal walkram Ghalib Ghaniy Mughniy Maula Nuafi Nasir Nur Hadi Raziq Azaliy Rashid Malik Ghfoor Dhil Fadli Rabbul Alamin.

Rosary is also used in Zikr as is the case of remembrance of God in many a other religions. The question here that plagues the mind of the aspirant is how many times is sufficient remembrance of God. This actually depends upon the intensity of the urge. When a certain number is quoted, the purpose also signifies the duration it would take a disciple to repeat x number of times of repetition of the name of God would enable the aspirant understand that perfect Zikr (remembrance of the Divine) with perfect Fikr (concentration on the Divine) would take very great effort on the part of the aspirant for it is not easy to achieve perfect Fikr without cessation of the thoughts in the form of worries and stress forever tormenting the human. mind seeking protection against the risk of being bankrupt or without any social affiliation in terms of being desired by a spouse or a group of friends.

Hazrat Imam Ali remembered God as "Ya Hayyo o Ya Qayyoom".Hazrat Abu Bakr remembered God as as "Ya Rehman o Ya Rahim". Murshid Abubabaji mentioned that the greatest Zikr is through sincere devotion to the All Pervading Divine by following the moral injunctions and fixed observances with withdrawal of senses achieved in Khilvat with perfection in Muraqaba and Fikr. It is only when the aspirant becomes a receptor by attaining the spiritual puberty that the aspirant is able to receive esoteric knowledge which has been passed of by society as mere philosophy.

In Zikr i Zarbi, the aspirant has already conditioned the consciousness by becoming a receptor to the subtle thought projections of the God Realised Saints. Therefore we find that the disciple's consciousness is for ever in Zikr. The aspirant here is able to undertake perfect Fikr on the Qalbi (Anhata Chakra) with the right combination of Muraqaba and Habs i Dham . With the tools of Baiyyat and relentless practice of the Ashgal techniques under the guidance of the Murshid (spiritual mentor) resulting is harnessing of the energy through effective inner renunciation of urges, by effective channelisation of the urge for gratification of lust to the urge of Muhahbat for the All Pervading Divine.

In Zikr i Ara the focus is on achieving perfect withdrawl of senses practiced through three dimensional Zikr of the renounciation of desires practiced under the guidance of the Murshid during Khilvat. During the practise of Ashgal it is very important that Zikr I Ara has been perfected. Again we must remember that Zikr I Ara is just a tool to aid in the process of remembrance of the Divine to unlock the para-normal corridor of the esoteric universe.

Khwaja says that by perfect concentration on the Divine (Fikr) and perfect contemplation on the Divine (Muraqaba) and Marifat (para-normal union with the Divine) at the Khafi (Ajna chakra) the Murshid is able to know the cousre of destiny and has visions of the God Realised Saints.

By perfect concentration on the Divine(Fikr) and perfect contemplation on the Divine (Muraqaba) and para-normal union with the Divine (Marifat) on the Sirr (Vissudhi chakra), the Murhid overcomes hunger and thirst.

By perfect concentration on the Divine (Fikr) and perfect contemplation on the Divine (Muraqaba) with Marifat (Paranormal union on the Divine) at Qalbi (Anhata chakra), the Murshid achieves the secrets of Tasawwuf.

By perfect concentration on the Divine (Fikr) and perfect contemplation on the Divine (Muraqaba) with Marifat (Paranormal union with the Divine) on Rohi (Manipura chakra) the Murshid acquires knowledge of the physiological body.

In Zikr I Sultan ul Ajkar, the use of perfume and incense sticks at the time of Zikr is to enhance concentration on the Divine (Fikr). Hazrat Pir Dastigir said that it is essential for the Murid to keep their speech clean by refraining from slander, purify the consciousness by keeping it clean by Zikr, to keep hands and feet clean by allowing them to rise in supplication and walk the path of Truth of God Realisation.

Saturday, May 3, 2008


Surah Al – Fatihah (The opening)

This Surah is the opening of Quranic Scripture. It is rightly called “Ummul” Quran which means “The essence of Quran “. It is the authenticated version of Muslim prayer and an essential part of every Rakaat of Namaz (part of prayer). In the form of complete sura this was the first sure of Quran. Prior to it a few verses of other Suras namely Iqra, Muzzamil and Muddassir had been revealed but they were not complete in their revalation. It is therefore right to call it as “the opening” Fatihah “or Ummul Quran Ummul Kitab. This sura is singular in its synthesis, and no other sura of Quran or any verse of the other Holy Book is a match to it.

This sura consists of one of one Ruku (Stanza, seven verses 27 words and 140 letters and it was revealed as a first complete surat in Mecca. Its first three verses are in praise of Allah, the fourth verse in partly a praise and partly a prayer and the last three contain the words of prayer).


è 1. The date of revelation of this surat can not be exactly can not be exactly quoted but it is certain that it formed part and parcel of Namaz from the beginning. That is a time 10 years before the event of Hijra.

  1. In the name of Allah Rahman ( the Beneficent) Rahim (the Merciful).

  2. All praise is for Allah the Rab (Raiser) of the Worlds.è2. The word Rab may be roughly thought to be a synonm of “Lord” but it carries the meaning of “one who brings up “or” one who looks after so in one word we can say it to be “Raiser”. It is better if we use word of “Rab” itself to avoid any confusion.

  3. Rahman (the Beneficent) Rahim (the Merciful).

  4. The Maalik (Master) of the Day of Judgement.è3.The word of “Maalik” in translated as “Owner” but owner is suitable for “material things” and the “Day of judgement” is not material so it better if we write it as Maalik (Master) itself.

  5. We worship you alone and seek your help only.

  6. Conduct us to the right course (path).

  7. The course of those who are favoured by you and not the course of those who roused your rage nor of those who slip from the right path.

Badshah Quadri ‘urs’

The urs, which will be held for two days until February 14, is expected to attract nearly two lakh devotees all over the country. Different religious observations would be undertaken at the 'Darga Shareef' premises at Halkatta.

The beginning of ‘urs’ would be marked by the ‘Sandal procession’. The Sandal paste to be draped over the tomb of Badshah Quadri Chisty, would be brought from Hyderabad. The ‘Sandal’ would arrive at 3:00 pm from Hyderabad on Monday. On Tuesday, February 14, the ‘Chiraghan’ would be held.

Peethadipathis and other swamijis would be the chief guests at the main function which would be held at Halkatta on Monday at 3:00 pm. The Mehfil-E-Sama will be held at 9:00 pm under the guidance of Hazrath Syed Bahaudeen Husaini Chandpasha Patel, the present Sajjada Nasheen of the Halkatta Darga.

Gulbarga district has been an important Islamic center since ages as the area was under the Muslim rule for centuries, and a few Sufi saints had made Gulbarga their home.

Although these Sufi saints were here mainly to spread Islam, yet they tried their beast to promote universal brotherhood and peace. The most famous among these Holy souls was Sufi Saint Khwaja Bande Nawaz who was based in Gulbarga and fought for communal harmony throughout his life. He had come to Gulbarga around 1397 AD. Lakhs of Hindu and Muslim devotees converge on Gulbarga from different parts of the country, especially from Hyderabad for the famous Khwaja Bande Nawaz Urs.

Another such Holy soul who settled in the district was Hazrath Khwaja Syed Mohammed Badshah Quadri Chisty Yamani Quadeer (RA), who has been immortalised at Halkatta Shareef near Wadi. He led a very simple and low profile life. He practiced, propagated, and expounded the gospel of the Holy Islam, which brought peace and solace to the suffering millions. Born in Raichur on the Bakrid day in 1903 AD (Hijari 1324) to Syed Abdul Rehman Quaderi and Hazratha Amina Bibi, this famous Sufi saint was an outstanding example of saints who believed in the assimilation of the best of character, which made him one of the greatest Islamic saints.

Nothing lay nearer to his heart than to relieving the distress and miseries of people. The saint has lakhs of followers in Karnataka, Andhra Pradesh, Tamil Nadu, Kerala, Maharashtra, Madhya Pradesh, Uttar Pradesh, Kerala, and Gujarat.

Mohammad Badshah Qadri

Hazrat Khwaja Shaikh Mohammad Badshah Qadri-ul-Chishti Yamani Raichuri Rahmatullan Alayh (1903 (1324 Hijri) – 1978), was a Sufi saint of the Chisti order in India, known commonly as Badshah Quadri or Badesha Qadri, who preached universal brotherhood and peace.[1]

Badesha Quadri was born in Raichur, Karnataka, India, during Bakrid on 10th day of Dhul Hijja, on a Friday, to a sayyid family which originally came from Yemen.[1] His family trace their descent from Hasan ibn Ali, the first grandson of Muhammad.[1]

At an early age, Badesha Quadri became a disciple of his paternal uncle Shah Nabi Mohuiddeen Quadri, of the Chisti order, who was then a renowned Chisti elder. He later became a disciple of Karimullah Shah Qadri. Before Karimullah died, he passed the role of Pir[2], the leadership of the Qadiriyyah and Chishti traditions, to Badesha Quadri.

Badesha Quadri is entombed in Halkatta Shareef outside of Wadi in the Gulbarga District of Karnataka.[1] His work is continued there by his son and successor Mohammed Ibrahim Shah Qadri (Ibrahim Shah Khaderi )[2][3] There is an annual festival or urs for Badesha Quadri and thousands of his followers travel to Halkatta Shareef for it.[2][1][4][5] The urs marks the anniversary of the saint’s death. The term urs literally means wedding with the divine.