Sheikh Ahmad al Kabeer al-Rifai (May Allah Mercy upon him) is one of the prominent leaders of Muslims. ‘Rifai string of peals’ [Rifai Mala] is a poetry, which contains the praising of the renowned Rifai (R). According to the author, this poetry has composed based on many famous poems, books of Sheikh Rifai (R) and two very significant works - ‘Thanbeeh’ and ‘Sirrul Maknoon’. However, the author could depict only a little part of the Sheikh’s life. For, he agrees the act of pasteurizing the entire life of such a great scholar as a difficulty to every body except to a little extend.

Servant of Shareeath

History uncovers the fact that Sheikh Rifai (R) was a vigilant spokes man of Shareeath. It can understand from the string. The lines of the string speak us very clearly that Thareeqath and Sheikh are free from the rules of Shareeath is a false propaganda put forward by the enemies of Islam. The life of Sheikh Rifai (R) reached in 105 was overhead and ears in accordance with the rules of Islamic law. Because of it, he took his last breath as a perfect Muslim. Whenever he saw something in the society opposite to the basics of religion, he came to restrict it. For example, his cunning interference helped him to direct a confronting emperor in favor of religion. From this noble deed, his profound endeavor among common people can very easily be inferred. His life had dedicated to the worship of the Almighty. He never committed any fault in the matter of the prayer and used to attend in the prayer in congregation at the Mosque adjacent to his house.

Some lines of the string

The lines from the string tell us that the Sheikh strictly kept the limit of Islamic law even to open his mouth for talking. In addition, he illuminated five time prayers with an exalted devotion. Like wise, the string provides that abandoning prayers is definitely an unfair action especially when performed on the name of Thareeqath. Sheikh Rifai [R] says that his life is free from every terrible deed, which is not supported by the Qur’an and Dikr. Here the Sheikh gives a wide meaning to the term Dikr. Etymologically, Dikr contains the meaning exhortation. Based on this very obviously can be clarified that the main purpose of this usage is the rules and regulations resembled by AhluSsunna. Then it is understood that the Sheikh supported not at all other ideologies steer clear of Islam. No other record is essential in addition to this to prove his life as an embodiment of Islamic Shareeath and the way of Prophet Muhammad [Peace and Blessing of Allah be upon him].

The string mentions that every sacred man will have a metaphysical quality and his is of the great Prophet Muhammad [PBH]. Whenever Prophet Muhammad [PBH] made an agreement with women, he held one corner of a cloth while they held the other corner or he (PBH) firstly let his hand sunken in water and women performed the same after him. It was the way, Prophet Muhammad [PBH] preferred. When this kind of a style exists, the chance to have a contradictory style is no more expected from any follower of Islam. Therefore, there is no any justification for touching non- Mahram women as part of entering in Thareeqath. They cannot point out any supporting evidences in the holly life of Rifai (R) and others for this kind of mal practices. Moreover, it is humiliated strongly by him. 

Some postmodern Sheikhs are trying to break down the original chain of Islam assigning the Shareeath for common people only. Actually, they do not know that Thareeqath is very strictly following the rules and regulations of Islam without any execution. This is the second stage that can only attain for whom they are performing the Shareeath laws as described as our pious pre-descendant.