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By:

Hadrat Muslihul U— SMh


Wasiyyullah Sahib

K
X\
a^.

With an Addendum:
ACKNOWLEDGEMENT OF MISTAKES ft.

By:
Hadrat Maulana Muhammad Qamar az-Zaman
Sahib

Translated by:
Moulana Mahomed Mahomedy

MAKTABA DARUL HUDA


TABLE OF CONTENTS
AU Rights Reserved
No Part of this book may be reproduced or utilized in any form or by any PUBLISHER'S NOTE....................
means, electronic or mechanical, including photocopying and recording .............. 15
or by information storage and retrieval system, without the permission of
APPRAISAL....................................................................
the publishers.

CONGRATULATORY WORDS................................20

Title: Confession of Sms ACKNOWLEDGEMENT OF SINS AND A CHANGE


By; Hadrat Muslihul Ummat Hadrat Maulana Shah IN BELIEFS........ ................................ ................... ..... 23
Wasiyyuliah Sahib

Translated by: Moulana Mahomed Mahomedy


IMPRESSIONS............................................................. 28

Pages: 416
INTRODUCTION.......................................................... 31
First Published: May 2011

SYNOPSIS OF THE BOOK....................................... 43


Maktaba Darul Huda
Shahzeb Terrace, First Floor, PRELUDE...................................................................... 73
Room no. 8 Urdu Bazar,
Karachi-Pakistan
Cell: +92 322 2179295, +92 3217816019
THE ACTUAL BOOK................................................... 79
Ph:+92 2132711814
The need to rectify our character....................... 81

Nuzul is superior to furuj...................................... 84


Book Also Available in:
Azhar Academy Ltd. Islamic Book Centre
54-68 Little 1 iford lane 119-121 Halliwel Road, The shaykh lowers himself (nuzul) for the sake
Manor Park Landon E12 5QA Bolton BI 13NEU.K of rectifying his talibin........................................... 85
Phone:020-8911-9797 Tel/Fax: 01204-389080

AL Farooq International Madrasah Miftahul Ulum


Rasulullah’s favour on this ummah............ 86
68 Asfordby Street Leicester Masjid Jamek, Bandar Baru
LE5-3QG Seri Petaling 5700
Tel 0044-116-2537640 Kuala Lumper, Malaysia Arrogance and self-conceit are attribute * of
Ph:0060390595063
Darul-Uloom Al-Madania Satan...................................................................... 58
182, Sobieski St, Buffalo, Madrasah Arabia Islamia
NY 14212 USA 1 Azaad Avenue P.O Box 9786,
Azaadville 1750 South Africa When can the word “I” be used......................... 90
Dawah Comer Bookstore Tel: 00(27)114132786
Al Salamah Disc Near
Maktaba Daralzaman
Shiabi Mosque, Jeddah, Saudi Arabia
Madinah Munawara P.O Box 901
Tel: 00966 2 6989380
Shara-e-Siteen, Saudi Arabia
Tel: +966 4 8366666
3
Fax:+966 4 8383226
.......
It is also essential to follow the Sunnah in

The story of Hadrat

Hadrat Zayn al-'Abidin’s


Zayn al-'Abidin
rahimahullah. and Asmu'I rahtmahullah.......... 97

servitude and
Maulana Rum’s investigation concerning this
story.................................................................. 124

Satan’s story as related in Ruh al-Ma'ant..... 126

The boastful worshipper did not fear the


submission......................................................99 punishment of the Hereafter..................... . 129

Sayyiduna 'Abd al-Qadir’s fear and submission This verse causes worshippers to cry..........132
.................................................................... 101
The obedient and disobedient are not equal 136
It is necessary to follow the life of Shaykh 'Abd
al-Qadir.........................................................103 The story of Bal'am Ba'ura’.......................... 137

An incident concerning Hadrat Shaykh al-Hind The treatment for evil characteristics.......... 140
rahimahullah............................................... 106
Two categories of sinners................................ 143
Hadrat Mu'awiyah’s & advice before his demise Humility and reliance are fundamental merits
.....................................................................107 ........................................................................ 144
The moral stories of the pious personalities. 108
Allah’s greatness and independence..........151
The story of Hadrat Dhun Nun Misn........... 110
The reason for criticizing the worshipper...... 155
The Prophets Bsgi acknowledged sins despite
Who will inherit the land?.............................. 156
being ma'sum................................................... 114
An rarif is Em intelligent person..................... 157
The story of a fearless worshipper and a fearful
sinner........................................................... 117
An important investigation.............................. 159
The benefits of this story...............................122
A lesson from our pious elders....................... 163
Hadrat ShaykhulHind’s explanation of the
The reason for acknowledging sins................ 168
above verse..... ..............................................123
A beneficial investigation................................. 171

5
The nafs is the cause of everything................. 173
The story of a buzurg
The pious personalities paid particular
attention to dhikr, shughl, taubah and istighffr Apology and request for du'd'
................................................................................... 175 INTRODUCTION
Man will have to put an end to his own views Repentance and seeking forgiveness
.................................................................................. 178
A comprehensive definition of taubah-e-nasuh
The verse which instils the most hope........... 185 ..................................................................................... 233

The verse which instils the most fear..............188 Rasulullah’s apology on the pulpit 237

Presence of heart when reading the Qur’an.. 189 Hadrat Harun offers an apology with utmost
respect....................................................................... 240
I think this verse instils the most hope........... 193
Hadrat Musa O realizes his mistake
Noble character..................................................... 195
Hadrat Abu Bakr asks Hadrat 'Umar & to
Fear and hope...................................................... 198 pardon him.............................................................. 244

Love for Allah’s sake and hatred for Allah’s sake Hadrat Abu Bakr & asks Hadrat Salman and
............................................................................. 206 others to pardon him............................................245

Anger for Allah’s sake is fard, and anger for Hadrat 'Umar asks an old man to pardon him
one’s self is haram.............................................. 211 .................................................................................... 245

Why is compassion meritorious?.................... 214 Hadrat Muslihul Ummat Maulana Wasiyyullah


Sahib’s rahimahulldh commentary to the above
The perfect and the defective person.............. 215 story.......................................................................... 248

Stories of the pious.......................................... 217 Hadrat 'Umar & asks the Sahabah & to pardon
him.............................................................................249
The story of Hadrat ’Umar Faruq ............... 217

The story of Hadrat 'All <............................... ..


6
Hadrat 'Umar is reduced to tears on heari *
an old woman’s complaint.......................... 25^ Hadrat Sayyid Ahmad Shahid rahimahulldh
acknowledges his sins....................... 266
Rasulullah # informs Hadrat 'A’ishah of her
Hadrat Sayyid Sahib rahtmahullah Is advised by
error.................................................................... 251
his murids................................................................. 267
Rasulullah expresses his disapproval Of
The murids draw attention to Hadrat Sayyid
Hadrat Zaynab’s radiyallahu ranha attitude.252 Sahib’s rahimahulldh oversight........................ 268

The story of Hadrat Fudayl ibn 'Iyad’s Hadrat Sayyid Sahib rahimahulldh
rahimahulldh repentance.......................................254 acknowledges his mistake openly.................... 269

Hadrat Fudayl rahimahulldh seeks pardon from Hadrat Maulana Muhammad Isma'Il Sahib
a Jew....................................................................... 256 Shahid’s rahimahulldh words of advice........ 270

Hadrat Sayyid Ahmad Rifa'i rahimahulldh seeks Hadrat Maulana Rahmatullah Sahib Kiranwi
pardon.................................................................... 257 rahimahulldh acknowledges his mistakes.... 273

Hadrat Tinati rahimahulldh acknowledges his A story from the life of Hadrat Maulana Ashraf
mistake...................................................................259 'All Thanwi rahimahulldh....................................275

Hadrat Dhun Nun Misri rahimahulldh Hadrat Hakim al-Ummat Maulana Ashraf 'All
acknowledges his sins............... .. ..................... 260 Thanwi’s rahimahulldh apology........................ 276

Immoral women acknowledge their sins.......262 Hadrat Muslihul Ummat rahimahulldh


apologizes publicly in his last assembly of
Hadrat Khwajah Baqi Billahrahimahulldh Mumbai...................................................... 285
acknowledges his sins....................................... 262
A murid of Hadrat Muslihul Ummat
'Allamah Ibn al-Jauzi rahimahulldh rahimahulldh acknowledges his mistake...... 286
acknowledges his sins......................................263
Another incident of Hadrat Muslihul Ummat
Hadrat Shah ’Abd al-Qadir Sahib rahimahulldh rahimahulldh........................................................... 287
asks pardon from an old woman.................... 265

8 9
Hadrat Maulana Muhammad Ahmad Sahib
Partabgarhi’s rahimahullah apology................ 288 Hadrat 'A’ishah’s radtyalldhu 'anhd self-
effacement...........................................................313
Rasulullah & is ordered to consult the Sahabah
4k.............................................................................. 290 Stories and statements of humility and self-
effacement from the lives of our pious elders315
Rasulullah £ is ordered to pardon the Sahabah
4k................................................................................292 Faqiri entails self-effacement.......................... 329

Rasulullah proclaims a general pardon on the This treasure cannot be acquired without
Conquest of Makkah............................................. 296 remaining in the company of a kamil shaykh
................................................................................ 330
Hadrat Yusuf pardons his brothers..........299
An incident portraving the humility of Hadrat
Incidents of Rasulullah’s pardon.................. 301 Bayazld Bustami rahimahullah.........................330

Hadrat ‘All ibn Husayn ibn 'All’s pardon....... 303 Overlook the mistakes of friends.....................331

Comment by Hadrat Muslihul Ummat Maulana


Hadrat Maymun ibn Mihran’s pardon....... 304
Shah Wasiyyullah Sahib rahimahullah........... 332
A mother is advised not to add water to milk
A person’s honour increases when he pardons
..................................................................................305
.................................................................................. 338
Hadrat Jibra’il soi advises Rasulullah & to
choose humility and servitude........................ 306 Rasulullah requests Hadrat 'Alqamah’s <
mother to pardon him.........................................341
Rasulullah’s extreme self-effacement........ 310
Hadrat Shaykh Farid ad-Din Ganjshakar
The Qur’an describes Rasulullah’s % servitude pardons a sorcerer............................................... 343
.................................................................................. 311
Satan was neither an raltm,'arif nor an fabid
Hadrat Abu Bakr’s & fear................................. 312 ................................................................................... 344

Hadrat ‘Umar’s self-effacement.................. ... The wisdom of a baker........................................ 347

11
Allah’s & pleasure takes precedence over The insight of Hadrat ‘Uthman ibn 'Affan 4b. 367
everything........................................................ 348
Essential deeds for the acquisition of insight
The mutual dealings and conditions of people ..........................................................................369
today................................................................350
The humility and servitude of Hadrat Shaykh
Humility is one of the internal Sunnahs of Sayf ad-Din, the father of Shaykh 'Abd al-Haqq
Rasulullah %....................................................351 rahimahulldh.............................................. 370

The humility and self-effacement of Khwajah


Hastening to offer salam is one of the external
Sunnahs of Rasulullah ................................. 352
Baha’ ad-Dln Naqshband, and his quest for
Allah’s mercy....................................................373
Hadrat Khwajah Muhammad Ma'sum
Practise on words of advice; there is no benefit
rahimahulldh acknowledges his sins.............. 354
in showing off your letter of permission 374
The sign of a defective person is his not grieving
The need to respect the pious predecessors and
over his condition............................................357
to acknowledge their services......................... 378
Hadrat Hakim al-Ummat’s rahimahulldh advice
A new personality and a new force for every new
to Maulana Sayyid Sulayman Nadwl
tribulation and danger.................................... 383
rahimahulldh............................................... 358
Hadrat Muslihul Ummat rahimahulldh advises
The purpose of pin muridi (shaykh/murid
his people against pride and corruption...... 388
relationship) is to acquire self-effacement....360
Lofty palaces in the Hereafter for those who are
Hadrat Sayyid Nur Muhammad Badayuni
humble.................................................................388
rahimahulldh fears the questioning of Allah
........................................................................361 Hadrat Muslihul Ummat’s rahimahulldh
humility, and his respect for teachers..........389
The insight of Hadrat Khwajah 'Abd al-Khaliq
Gajdawani rahimahulldh...................................354
The advice of Hadrat Shah 'Abd ar-Rahim Sahib
Dehlawl rahimahulldh...........................................390
The insight of Hadrat Sayyid at-Ta’ifah Junayd
Baghdadi rahimahulldh.................................... 335

12 13
The advice of Shaykh Muslihuddln Sa'di Shlr^
rahimahullah........................................................ 392
PUBLISHER’S NOTE
The purification of the soul and the culturing of
By the grace and help of Allah Maktabah Dar
character...............................................................395
al-Ma'arif Ilahabad has the honour of publishing
many books, biographies, maivd'iz (books of
Hadrat JaTar Sadiq rahimahulldh on the issue
admonition), etc. which the iilamd’ and people
of purification of the soul........................... 398
who have interest in these subjects expressed
their appreciation and provided encouragement to
A request and plea...............................................399
the people of the Maktabah with their lofty
opinions. May Allah W reward them.
An essential clarification.................................... 400
Al-hamdtililldh, at present, important books on
The story of Hadrat Wahshi ............. 400 the subject of tasawwuf are in the processes of
simplification, clarification, writing or printing.
Incidents wherein Rasulullah did not pardon
May Allah Si enable us to convey all these books
.......................................................:..................... 402 to the ummah and make them useful, and may
He inspire us to continue in this task. Amin.
Even some pious elders did not pardon........ 406
The book before you is actually a collection of the
The curses of Hadrat Sa'd ibn Abl Waqqas book, rtirqf-e-Dhunub, of Muslihul Ummat Hadrat
............................................................................. 410 Maulana Shah Waslyullah Sahib quddisa sirruhu,
and I'tirqf-e-Qusur, of my respected and
A few poems depicting the servitude of the
honourable father. Both books show a path which
pious elders........................................................412
would convey servants close to Allah When a
servant presents himself before Allah
acknowledges his sins and mistakes, seeks
forgiveness with remorse, and cries before Allah
He brings him close to Himself.

In like manner, when a person displays


shortcomings in fulfilling the rights of his beloved
ones, relatives and friends, and seeks their
pardon by admitting his mistakes, he becomes
acceptable in their sight.

14 15
Both books have accumulated strange
astonishing stories of acknowledgement of
and mistakes from the lives of the Prophet appraisal
ouliyd’, 'ulama’ and righteous people. Insha Allah
these will prove to be guiding lights to those who Hadrat Maulana *Abdullah Sahib Kapaudri1

are treading the path of the Tariqah and are


seeking the road to Paradise.

AH readers are requested to make du'a’ for my A famous Arabic saying states:
honourable father for Allah to bless him with
long life with good health and well-being, and
bestow him with even more inspiration to spread
“Every human commits a mistake and an
the teachings of the Sharfah, the Sunnah, and to
oversight.”
further elucidate and explain the teachings of
tasawwuf and suluk. But when he adopts humility and submission,
and admits and acknowledges his sin and error,
I conclude by making dura’ to Allah to reward
he becomes the beloved of Allah
all those who assisted us either with their
knowledge or wealth, and to make this book a The Qur’an relates numerous stories of the
means to bring about a change in our lives. AmJn. Prophets in various places. We learn from
these stories that the moment the Prophets
Muhammad 'Abdullah Qamar az-Zaman
Ilahabadi
Servant of Maktabah Dar al-Ma'arif Ilahabad
1 Hadrat Maulana 'Abdullah Sahib Kapaudri Gujarati is -
Rabi’ ath-Thani 1429 A.H.
ma sha Allah - from among the senior 'ulama’ possessing
both intellectual and practical excellences. He was the
rector of Jami'ah Falah-e-Darayn, Tadkeshwar, Gujarat for
quite some time. Presently he alternately lives in his
hometown, Kapaudra district Surat, and in Toronto,
Canada, with his son.
His appraisal of the books, rtiraf-e-Dhunub and I'tiraf-e-
Qusur, brought much joy to me, and it is sufficient
testimony to their authenticity. Inshd Allah, it will be a
cause of additional benefit to the masses and the learned.
This is most certainly not difficult for Allah St. (Muhammad
Qamar az-Zaman Ilahabadi)

17
committed a minor mistake and did something
which was not the best option (khilaf-e-aula), they mistakes from the lives of the Prophets «saa, the
immediately humbled themselves in Allah’s court, Sahabah senior 'ulamd' and righteous elders.
acknowledged their error, and sought His
forgiveness. Incidents from the lives of great Both books ought to be formally read in the
assemblies of Muslims. One lesson after another
Prophets like Hadrat Adam Hadrat Yunus
ought to be read after the rasr salah to the
Hadrat Musa and others make reference to
students so that they develop humility and
this. It was this very submission of theirs which servitude, and attain proximity to Allah tfe in this
enabled them to achieve lofty ranks. way.
When man commits a sin and does not admit it, The following lines of Hadrat Maulana
and does not express any sorrow over his Muhammad Ahmad Partab Garhi rahimahulldh
mistakes and errors, then he includes himself in are most excellent, and cause the hearts to
the band of Satan. The Leader of all past and tremble:
future generations, our Master Muhammad
Rasulullah taught the ummah through his “At times I experience the joy of having obeyed
du'as (supplications) how he used to express his Allah W. At times I have to acknowledge my sins. I
humility and submission before Allah tie by am constantly mindful of the thing which the
admitting his errors and mistakes on every angel is not aware of. This is the beginning and
occasion. He taught the ummah to obtain Allah’s end of those who truly love Allah O Ahmad
pleasure by expressing its submission and [referring to himself] who possesses nothing. I
acknowledge my sins.”
servitude to Him.
May Allah honour the services of Hadrat
Our present tribulation-filled era is overpowered
Maulana Qamar az-Zaman Sahib damat
by materialism. Our elders have compiled
barakatuhum with acceptance. His presence is a
valuable books directing our attention to this
great bounty during this era in which there is a
important Sunnah. Hadrat Maulana Shah
dearth of senior personalities. May Allah W give
Waslyullah Sahib Ilahabadi compiled an excellent
him long life with good health and well-being.
book on this subject, titled, rtiraf-e-Dhunub. This
Amin.
book ought to be studied repeatedly. Hadrat
Maulana Qamar az-Zaman Sahib damat
Was salam
barakatuhum compiled an addendum to it, titled,
'Abdullah Kapaudri, may AUah pardon him.
I'tiraf-e-Qusur, in which he relates inspiring
13 Jumada al-Ola 1429 A.H./19 May 2008.
stories and incidents of acknowledgement of
19
CONGRATULATORY WORDS
Hadrat Muslihul Ummat and editor of Ma'rtfat-
Hadrat al-Haj al-Hafiz Dr. Salah ad-Din Sahib e-Haqq, Ilahabad
Siddiqi1 mudda zilluhu - senior khalifah of
*
J ^>1 i

This insignificant servant, Salah ad-Din Ahmad,


1 The respected Doctor Sahib was bom in Behtart, district congratulates Maulana Qamar az-Zaman for his
GhazfpUr. He spent his early life with his father, Inspector intention to publish the book, rttraf-e-Dhunub, of
Najm ad-Din Sahib, In the areas of Deoband, SaharanpUr Shaykh-e-Zaman Hadrat Muslihul Ummat
and Thanabhawan. This enabled him to meet the rulama’ rahimahullah. He also undertook the task of
and masha’ikh of the area. In fact, he even studied a few simplifying it. May Allah enable him to
Arabic texts In Dar al-'Ulum Deoband. He would regularly complete this task and may He accept it from
visit Hadrat Hakim al-Ummah rahimahulldh. In fact, he
would frequent his house as well. He then qualified from
him. Amin.
the medical college at Ilahabad.
When Hadrat Muslihul Ummat rahimahulldh came to Ma sha Allah, apart from writing and compiling
Ilahabad in 1957, he remained in his constant company books, the Maulana is also occupied with
until the every end, and served and attended to him until education and purification both within the
his demise. country and abroad, and the seekers are
A short while after he established a bond with Hadrat welcoming him. May Allah inspire him to do
Muslihul Ummat, he received a written permission (i/azah)
for bay'ah. This is the bounty of Allah which He bestows
more.
on whomever He wills.
Ma sha Allah, he played a special role in purchasing The Maulana lives opposite the Jami' Musjid
Bakhshi Bazar Raushan Bagh, house no. 23. In like Wasiyyabad and performs his fajr salah in this
manner, he also had the honour of initiating the publication musjid. He remains seated in the northerly room
of the periodical, Ma'rifat-e-Haqq. The blessing of this of the musjid until ishraq (about fifteen minutes
continues to this day. In short, Hadrat Doctor Sahib after sunrise). Maulwi Sayf ar-Rahman Sahib
benefited tremendously from the bestowal of Hadrat
Muslihul Ummat rahimahulldh. The following couplets made arrangements for this . Consequently, it
composed by him are testimony to this: has become easy for the masses to meet the
“I am able to see Allah $c in everything. This is by virtue of Maulana. Moreover, the Maulana also conducts
the Shaykh-e-Zaman Shah Wasiyyullah. He filled my heart tafsir lessons on Thursdays after the fajr saldh,
with a continuous flow of effulgence. What wisdom and
intelligence!" which the seekers attend.
Muhammad Qamar az-Zaman Ilahabadi
13 Rajab 1429 A.H. I observed the Maulana’s capabilities and acumen
Idarah Ma’arif Muslihul Ummat from the days of Hadrat Muslihul Ummat

20 21
rahimohulldh. These capabilities earned him
Hadrat Muslihul Ummat’s rahimahullah love and ACKNOWLEDGEMENT OF SINS
affection. Hadrat was really thinking of the AND A CHANGE IN BELIEFS
Maulana on one occasion and uttered the
following couplets spontaneously: Janab Mukarram al-Haj Anis Ahmad Parkhaswi
Sahib
"1 am thinking of you, 0 Qamar az-Zaman! O my
special beloved, 0 my spirit and soul! May your J*
bestowal spread far and wide. O you who are wise
in speech, wise in understanding, and wise in Before I could study the book, I'tiraf-e-Dhunub,
intellect.” my consciousness of Allah’s $g divinity was like a
fine line on the slate of my mind. But the
After Hadrat Muslihul Ummat rahimcLhulldhj greatness of the Prophets & and the aultyd’ of
k passed away, he placed his trust in Allah and Allah their influences, and belief in their
■began issuing both written and verbal ’ fulfilment of needs and removal of hardships had
[permissions for khilafah in the four silsilahs completely pervaded my heart and mind. It never
[ (spiritual chains, spiritual lineages). crossed my mind that these personalities must
have thought about the Hereafter while living in
I May Allah enable him to render more services,;
this world, and had made it their regular practice
[ may He accept his services, and may He bestow
to cry in the court of Allah
even more progress to the sciences of tasawumf
and the silsilahs of the Sufis through him. Amin. My spiritual master, Hadrat Maulana Shah
Waslyyullah Sahib rahimahullah, sourced
Was salam authentic books and narrations to compile this
Salah ad-Din Ahmad Siddlql book in which he relates stories from the lives of
20 February 2008 A.H. the Prophets and auliya’ which portray their
submission in Allah’s court and crying before
Him. He proves that the closer a servant gets to
Allah the more fearful he becomes of Him.
Since the recognition of Allah and close
proximity to Him is enjoyed the most by the
Prophets 8&B, they are the ones who fear Him the
most. The Prophets made dura’ to Allah like
a person who cries before Him for having

23
22
committed a sin. The pious servants of Allah
and the auliya’ also took lesson from the Sunnah enlightening and admonitory topics related to
of RasUlullfih £ and made crying before Allah tasawwuf and the Tarlqah. I was most affected by
the salient feature of their life because this is the this section and I quote the following couplet
way to obtain Allah's pleasure. The reader can which could probably be referred to as the
gauge the effect which the chapter on crying had essence of the book. Please pardon me for quoting
on me from the following couplets: it:

“I made the thing which is the exact Sunnah of “Submitting and humbling oneself is the greatest
the Prophets s® part and parcel of my life. My treasure. Do not ask for kashf (expositions),
acknowledgement of my sins came to my rescue.” greatness, nor karamat (supernatural feats).”

I got the true recognition of the Prophets and May Allah reward and elevate the ranks of my
shaykh, Hadrat Maulana Shah Waslyyullah Sahib
auliya’ from reading this book. At the same time,
rahimahulldh, through whom I learnt the correct
I also realized Allah’s 5s greatness and His
Din and joined the ahl-e-haqq (those on the true
absolute independence, and my heart began
path). May Allah 5c keep me steadfast on Din until
trembling out of Allah’s & fear.
the last breath which I take. Amin.
I commenced reading this book with sincerity and
This insignificant servant had the good fortune of
noble intentions, and so, the benefit which I
expressing this wish and hope in a couplet in the
derived from it and the changes it brought to my form of a du'a’:
beliefs can be gauged from the following lines
written by myself: “O Anls! May you remain steadfast on every
occasion on the true Din, even if you have to bear
“Allah & is the one who sustains this world, and every trial and tribulation on this journey.”
the One who fulfils the needs of everyone. He
alone created everything, and He alone removes When my murshid, Hadrat Maulana Muhammad
the problems of all - whether he is a wait, Qamar az-Zaman Sahib ddmat barakatuhum
Prophet, martyr, or a mujahid. In short, the entire decided to republish Hadrat Muslihul Ummat
creation belongs to Him, and He is the Lord of Maulana Shah Waslyyullah Sahib’s rahimahulldh
all.
* book, rtiraf-e-Dhunub, I think it was the very next
day when he said to us: “A thought has come to
While presenting the stories of the Sahabah ■&, my heart; I think a book titled, I'tirdf-e-Qusur, be
Hadrat rahimahulldh touches on various appended to the original book. It will be very

24 25
beneficial, and its themes will be along the lines
of the original? Hadrat had written a few pages of
rtird/-e-Qusur and read them to us as an example and publishing them in a simplified and
explanatory style under the title, Ma'artf Muslihul
of what the subject matter will be. When I heard
Ummat. Al-hamdulillah, this work has
him reading it, I though to myself that it is
commenced. May Allah enable it to reach
divinely inspired and also an explanation and
completion and may He convey the teachings of
commentary of I'tirctf-e-Dhunub.
Hadrat Muslihul Ummat rahimahulldh
I feel I should mention one important point here: throughout the world. Amin.
Hadrat Maulana 'Abd ar-Rahman Sahib Jami May Allah bestow long life to Hadrat and
rahimahulldh needs no introduction. He said to enable us to continue benefiting from him. Amin.
me: “Anis Bhai! I am ill and there is a lot of work
to be done. I have therefore made an intention to Anis Ahmad Anls Parkhaswl
publish all of Hadrat’s rahirnahullah teachings, 14 Rajab al-Murajjab 1429 A.H.
statements (rrualfuzdh, etc. without taking any
consideration of their sequence. Later on, some
servant of Allah will collect all these scattered
pearls and publish them in a systematic and well-
sequenced manner.”

Hadrat Muslihul Ummat rahmahulldh used to


say occasionally: “My voice is gone so weak that
whatever I am saying cannot be heard beyond
this door. But Allah has the power to convey it
throughout the world.” Consequently, Hadrat’s
rahimahulldh knowledge and teachings are being
conveyed through Hadrat Maulana Qamar az­
Zaman Sahib damat barakatuhum.

I have learnt something else which has brought


even more joy to me, viz. Hadrat Maulana intends
collating Hadrat Muslihul Ummat’s rahimcihulldh
statements and words which are scattered in the
periodical, Ma'rifat-e-Haqq wa Wasiyyatul 'Irfaru

26
IMPRESSIONS
Juyuduhum, in his addendum titled, I'tiraf-e-
Mauliai Mufti Jamil Ahmad Sahib Nadhiri Qusur. Both these collections are excellent guides
(^nberMajlis-e-'Itai AU India Flqh Academy, for those treading the path, and are easy and
' New Delhi) simple ways of reaching the destination of suluk.

Both books do not confine themselves to a mere


mention of acknowledgement of sins and
4ro J* admission of mistakes. Rather, they present
practical examples from the lives and actions of
Sins and mistakes are part and parcel of man’s the noble Prophets 85S, great Messengers and
make up and temperament, and their the righteous personalities of the ummah. This is
commitment by any human is not surprising. the actual purpose. Included among them are
What is certainly surprising is when a person examples from the life of the Leader of the
does not acknowledge his sins and admit his Prophets and Messengers, Hadrat Muhammad
mistakes. By becoming entrapped in pride and The lives of many people in the past changed by
arrogance he neither repents for his sins nor does virtue of acknowledging sins and mistakes. And
he admit them. now, the addendum, I'tiraf-e-Qusur, of my Hadrat,
will effect a fresh revolution in the lives of many.
Falling into pride and arrogance, and refusing to Hearts will change, and the minds and conditions
acknowledge and admit one’s mistakes is the trait will become ready to change - insha Allah.
of Satan and his followers. Humility, submission,
repentance over sins, turning to Allah and Although I am not qualified to pen my
acknowledging one’s mistakes is the hallmark of impressions on the works of Hadrat Muslihul
the Prophets ® and the righteous servants of Ummat rahimahulldh and of my Hadrat ddmat
Allah i. barakdtuhum I consider it an honour to fulfil my
Hadrat’s order to pen a few lines.
Muslihul Ummat Hadrat Maulana Shah
Wasiyyullah Sahib Ilahabadi rahimahulldh has C-J ijjjl LLLp

fully explained and expounded on this point in


the present book, rtirqf-e-Dhunub. It has been 0 Allah, accept it from us. Surely You are all­
further explained and simplified by my respected hearing, all-knowing. Inspire us to repent, surely
shaykh, Hadrat Maulana Shah Muhammad You are all-relenting, all-merciful.
Qamar az-Zaman Sahib Ilahabadi ddmat

28 29
Jamil Ahmad Nadhiri, may Allah pardon him
Jami'ah 'Arabiyyah 'Ayn al-Islam,
Nawadah, Mubarakpur, A'zamgarh, U.P. INTRODUCTION
14 Safar al-Muzaffar 1429 A.H., Friday
Presently at Khanqah Hadrat Murshidl ddmat J'
barakatuhum, Uahabad.
Ar *
* J l/l 9'x^

This entire collection is the subject of Hadrat


Muslihul Ummat’s rahimahulldh talks which he
presented in Ramadan al-Mubarak 1383 A.H. It
was collated by Hadrat Maulana 'Abd ar-Rahman
Sahib Jami rahimahulldh in a systematic manner
and took the shape of a book. Before this - in
Ramadan al-Mubarak 1382 A.H., Hadrat had
presented talks on the recitation of the Qur’an.
This unworthy servant arranged all these talks in
a particular sequence and read every letter of this
collection to Hadrat Muslihul Ummat
rahimahulldh. Hadrat was most pleased with it
and said: “This is a book through which many
people will become Sdhib-e-nisbat (a person
having close proximity with Allah $0." This book
was published under the title, Tilawat-e-Qur’dn
(the recitation of the Qur’an).

The same applies to the book, rtiraf-e-Dhunub. If


it is studied carefully and practised upon - insha
Allah - the way will become clear, suluk will
become easy for the person, and he will reach his
destination. Inspiration is from Allah alone.

A very pleasing thing about this is that Hadrat


Muslihul Ummat Maulana Shah Wasiyyullah
Sahib rahimahulldh named this book:

30 31
pl-J *4 j»l pW
rewarded for their acknowledgement of their sins.
"Acknowledgement of and seeking forgiveness for Instead, they will be cursed and repulsed. May
Allah protect us.
sins is one of the greatest Sunnahs of the Prophet
*
g.
This is why Rasulullah g used the same word in
his clu'd’ to Allah and said:
The title itself encompasses all the themes of this
book Obviously, none can describe the themes of
a book better than the author himself. There is a
famous saying: “A written work is an exposition of
“I admit and acknowledge my sins.”
the condition of the author.” This will manifest
itself from the themes of the book. In so doing, Rasulullah g conveys this message:
O Allah! Although I have been blessed with the
Reason for compilation bounty of rismat (total protection from sins), I
acknowledge my sins and I am not like the
I remember the reason for explaining these unbelievers who remained adamant and arrogant
themes, viz. the following verse was presented: in their sins while in this world, and began
admitting and acknowledging them only when
they saw the punishment in the Hereafter. Their
acknowledgement will be of no use to them.
"The unbelievers will admit their sins. So curse to Instead, they will by disgraced and humiliated by
the inmates of Hell." (Surah al-Mulk, verse 13) Allah’s curses. May Allah 5s protect us.

The unbelievers will admit their sins in the The importance of this admonitory subject is self-
evident, and Hadrat Muslihul Ummat Maulana
Hereafter but it will be of no benefit whatsoever to
Shah Wasiyullah Sahib rahimahullah (who was a
them. Instead, Allah & will repulse them and
true inheritor of Rasulullah’s g internal
invoke curses on them. Rasulullah g, regarding
conditions) thought about it, was affected by it,
whom Hadrat ’A’ishah radiyallahu 'anha said: and therefore explained it throughout the month
(his character was a physical of Ramadan.

manifestation of the Qur’an), was quite affected


by this admonition which states that the
unbelievers will neither benefit from nor be

33
32
Internal condition
This is why I think that Hadrat’s speech -
The following incidents display Hadrat’s internal whether verbal or written - has a great impact.
condition: And this is acknowledged by all. Just recently, I
had the opportunity of collating three of Hadrat’s
1. Hadrat would quote the following couplet ou speeches (hypocrisy, pride, anger), simplifying
certain occasions: and explaining them, and publishing them in a
book titled, Taharat-e-Qalb (purity of the heart).
"We are like seekh kababs which are constantly 1 People are expressing its limitless benefit and
turning sides over a fire. When one sides gets impact. Maulana Ahmad Nasr BanarasI expressed
burnt, we turn over onto the other side.” the profound benefit of this book, requested
several copies of it, and distributed it among his
One can gauge the level of fear for the Hereafter! associates. His thoughts about it are expressed in
from this. the following letter:

2. At times he would quote the following lines. I Letter from Maulana Ahmad Nasr BanarasI
was present in Hadrat’s room while he walking up
and down and reciting these lines. The meaning Murshid 'All Maqam Hadrat Makhdum Mukarram
of which is: Ustadh Mu'azzam ddmat barakatuhum

“0 hafiz! Now that you are gone old, come out of As-salamu 'alaykum wa rahmatullahi wa
this trap. All this drunkenness and lust may have barakatuh
been acceptable when you were young. But it is
Al-hamdulilLdh, I am well. I hope Hadrat is feeling
totally unacceptable in your old age.”
well, I returned safely and soundly after meeting
Hadrat. I could not write to Hadrat immediately
3. On one occasion, Hadrat Muslihul Ummat had
because I hadoto go to Bengal. May Allah
a few teaspoons of ice cream and then gave it to
enable Hadrat to five for a long time among us,
his grandson, saying; “Here, you eat it now
and may He spread Hadrat’s bestowals and
because if I were to eat any more, I will be
blessings far and wide. Amin.
committing a sin.”
When I was departing, Hadrat gave me a copy of
Glory to Allah! Not only do these incidents display Taharat-e-Qalb. This book is a priceless treasure
his fear of sins, but his abstention from them and for the rectification of the heart. This is especially
remaining on his guard from committing them. so with regard to the chapters on ostentation and

35
34
hypocrisy. I feel like reading it again and again. J I
not only held to the following text of Durr-e. I Ummat’s rank, and may Hadrat’s pen continue
Mukhtar, but clung firmly to it: aiding me against the evils of my soul and the
plots of Satan. May Allah reward Hadrat with
/ill jjS'Ulj the best of rewards.

I now conclude my letter. Kindly remember me in


“One finds admonition [and a reminder] at the I
Hadrat’s du'a's for Allah W to rectify my
graveside.” conditions, give me a good death, and grant me
total forgiveness. I am more in need of Hadrat’s
I read it several times for the purpose of my own
du'd’s than a thirsty person is for water.
rectification and, with the same purpose, I quoted
it in two assemblies in Bengal. I derived one That is all
special benefit by doing this, viz. at the time of Ahmad Nasr Banarasi, may Allah pardon him
delivering my talk, I was able to pay special I Servant of Madrasah and Khanqah Imdadiyyah,
attention to purifying my intention. Furthermore, I Benaris.
the illnesses of ostentation and hypocrisy which 11
feel are found within me can only be removed I I have heard that Hadrat Maulana Muhammad
through Allah’s grace and the du'd’s of pious I Rabi' Sahib mudda zilluhu (present rector of Dar
personalities like Hadrat. al-’Ulum Nadwatul ‘Ulama’, Lucknow) is also
impressed by this book and had it read daily
After studying this subject in the book, I became I during the last Ramadan at Da’irah Taklyyah
concerned about self-introspection, and my heart I Kala, Rai Bareilly (the khdnqah of Hadrat
repeatedly directed itself towards rectification of I Maulana Abul Hasan 'All Nadwi rahimahulldh and
my conditions. May Allah reward Hadrat fori his family). It is a source of honour and joy for
opening my eyes to this. The entire book is filled I me. May Allah send all its rewards to our
with a strange and unique spirituality, effulgence I Shaykh Hadrat Muslihul Ummat rahimahulldh.
and attraction. And why should it not be so, after I May Allah enable us to not only practise on all
all, it was expressed by a high-ranking I his teachings, but to convey them far and wide.
personality like Muslihul Ummat rahimahullah I Amin.
and permed by a sincere and honest transmitter
like Hadrat! In order to propagate Hadrat’s teachings, I
established “Idarah Ma'arif Muslihul Ummat” at
I benefited tremendously from this book. May Dar-e-Sa'id opposite Dar al-Ma'arif al-Islamlyyah,
Allah 3£ continue elevating Hadrat Muslihul Karell. I have handed over the responsibility of

36 37
this to (my two sons], Maulwl Mahbub Ahmad most cautious. This is testified by those who saw
Qamar az-Zaman Nadwi and Maulwl Muhammad him.
‘UbayduHah Qamar az-Zaman Nadwi. May Allah
enable them to fulfil this responsibility. May This is why he would constantly emphasize on his
Allah & accept this institute and all its associates to abstain from sins, and to engage in
publications, and may He provide it with ease to repentance and seeking forgiveness. He would
achieve all its goals. Inspiration is from Allah $ also instruct them to read the following verse
alone. because the Qur’an and Hadlth relate many
merits of reading it.
Ma sha Allah, the masses and the majority of
level-headed learned people attested to Hadrat
Muslihul Ummat’s piety and lofty status, and still
attest to it. A wall is defined as: “There is none worthy of worship except You.
Glory to You. I was certainly from among the
o*L pUsJ| L* (_jjb JJl
wrongdoers.”
.(476 oiAfli j Jujyi ydi
In like manner, my second shaykh, Hadrat
Maulana Muhammad Ahmad Sahib rahimahulldh
"A wall is one who recognizes Allah’s essence and also emphasised reading the above verse.
attributes as much as possible, remains adherent
to acts of obedience, abstains from acts of In short, Rasulullah engaged in repentance
disobedience, and does not become engrossed in (taubah), seeking forgiveness (istighfar), And
futile pleasures and desires.” acknowledgement of sin; and thereby presented a
blessed example to the ummah so that it may also
Al-hamdulillah, these qualities and signs were practise on this, as beautifully explained by
clearly visible in Hadrat Muslihul Ummat Hadrat Muslihul Ummat Maulana Shah
rahimahulld/t I do not consider him to be totally Wasiyyullah Sahib rahimahulldh in his talk.
innocent (ma'sum) from sin, but I certainly believe
he was protected from sin. Those who knew him This servant states that Sayyiduna Hadrat Adam
from childhood narrate that they found him and Hadrat Hawwa’ also followed this way
extremely vigilant against committing even minor I when they committed an error of judgement. And
sins. When it came to dealings and transactions, J this was taught to them by Allah St:
he would always follow the option which was I

38 39
Similarly, Rasulullah % used to read the following
d.urd’ at the end of salah:
Then Adam learnt from his Sustainer some
... •Ul? ij C~JJ? I
words and Allah turned to Him. Surely it is He
who accepts repentance, the Merciful.” (Surah al-
Baqarah, 2: 37) In so doing, he would acknowledge and admit his
mistakes. It was also his practice to say
y-'LkJl jjj l3 jiiJ pJ jjj ULuiJl LuJLl? Ujj astaghfirullah (I seek forgiveness from Allah M)
three times after salah.
“O our Sustainer! We have wronged ourselves. If Just ponder! Starting with Hadrat Adam and
You do not forgive us and have mercy on us, we ending with Rasulullah all the Prophets 3^ -
will certainly be among the losers.” despite being ma'sum (divinely protected against
sin) - when they did something which was not
Similarly, when Hadrat Yunus committed an
becoming of their lofty position or committed a
error in judgement, he uttered the following
judgemental error (which is not a sin according to
words in repentance:
the Shari'ah), they considered it to be a sin, cried
before Allah &g, repented to Him, and sought His
3ji yi dj y
forgiveness.

There is none worthy of worship except You. We learn the high value and worth which this
Glory to You. I was certainly from among the practice holds in Allah’s sight. This is the way of
wrongdoers.” gaining proximity and closeness to Him, and this
is the way for the entire ummah to gain Allah’s
He received salvation from the fish’s belly through pleasure and proximity. That is, a person must
this supplication, and Allah liked this acknowledge and admit his mistakes, and abstain
glorification so much that He said: from pride and arrogance. It was through pride
and arrogance which Satan and all the haughty
persons after him were rejected by Allah O
people of intelligence! Take admonition from this.
In other words, anyone who acknowledges his I
wrong through these words, I will give him I My heart was greatly affected after reading Hadrat
salvation from difficulties and calamities. Muslihul Ummat Shah Waslyyullah Sahib’s
rahimahulldh book, Ftirdf-e-Dhunub. My heart

41
desired to add to it the many incidents which I
personally heard from him or which I read in SYNOPSIS OF THE BOOK
books, and record them under the title I'tiraf-e-
Qusur, as an addendum to the present book. May (please study this section before reading the
Allah 3c accept the addendum as He accepted the book)
original, and may He make it a source of benefit
for the ummah. Amin.

Muhammad Qamar az-Zaman Ilahabadi


Bayt al-Adhkar, Waslyyabad, Ilahabad My Hadrat Maulana Shah Wasiyyullah Sahib
15 Muharram al-Haram 1429 A.H. rahimahulldh proves in this collection titled,
rtiraf-e-Dhunub, that acknowledgement of sins is
an important and great Sunnah of Rasulullah
He quotes Rasulullah’s du'a’i

Ju j ui

“I admit and acknowledge my sins.”

And follows it with a wonderful explanation of it,


the essence of which is that this du'd’
demonstrates Rasulullah’s servitude, self-
effacement, humility and submission. This way of
Rasulullah paved the way for all his spiritual
progress, and he left it as a perfect example for
the ummah and departed from this world. May
Allah 3c reward him on our behalf and on behalf
of the entire ummah. The special servants of the
ummah, viz. the Sahabah fa, the Tabi'in and the
righteous personalities adopted this Sunnah,
traversed the levels of suluk through it, and
reached their goal.

43
This was the way of Rasulullah & and his
proud and rebellious people.’ Paradise said: ‘What
followers. Now look at another way as well. It is
can I say about my self? Only the weak,
the way of the cursed Satan which is based on
downtrodden, and those who are frowned upon
obstinacy, rebellion, arrogance and self-conceit. will enter me.’ Allah 3$ said to Paradise: ‘You are a
This was the way trod by rebellious, proud, means for the manifestation of My mercy. I shall
tyrannical and oppressive people who were show mercy through you on whichever of My
destroyed. In so doing, they also joined Satan and servants I will.’ Allah said to Hell: ‘You are a
became destined for Hell. May Allah protect us means for the manifestation of My wrath. I shall
from it. inflict punishment through you on whichever of
My servants I will. And I shall certainly fill both of
The destination of both groups is different. The you.’ As for Hell, it will only get filled when Allah
destination of the first group is Paradise while places His foot on it, and it will call out:
that of the second group is Hell. This is clearly ‘Enough, enough, enough.’ This is when Hell will
stated in a conversation between Paradise and get filled and all its different sections will be
Hell as described in a Hadlth. It states that Hell is brought close together [and get compressed]. This
for the proud people, while Paradise is for the means that Allah will not wrong any of His
, weak and downtrodden. creation. As for Paradise, Allah will create new
people [to fill it].”
■ <J-I Alli (jUs JJl5 Jl5 4»l {^3J »jiJ
* (J I
Hadrat Muslihul Ummat rahtrnahullah really
Jl
** ^J-l cJlSj cuj»j\ jLJl jLJlj
stresses one point, viz. Muslims must be
*
L/ 4»l Jli 4(vj6jf-j ? jJa extremely wary of these evil traits which are
found in the cursed Satan and his followers. If
tiL cjt lil : jUU JuJ frlif
not, they will also be punished in the same way.
Jai U Jji7 xUj il ^SU jUl Uli UjL J<Jj
There was an ostentatious worshipper who did
Uj tuU Ji not really worship Allah but was a worshipper
jU <-;b tUiyi (<1p .UU aJ of his worship. He did not even get a whiff of the
essence of his worship. He behaved in a proud
.(505 and arrogant manner before a sinner and said
some harsh things to him. This worshipper met a
Hadrat Abu Hurayrah narrates that Rasulullah very evil fate. Shaykh Sa'di rahuriahulldh relates
« said: “Paradise and Hell engaged in a this incident in detail in his Bustan. Hadrat
discussion. Hell said: ‘I have been chosen for the Muslihul Ummat rahimahulldh explains it in an

44 45
excellent manner and warns the Muslims against
such ostentatious worship. The reader is even one’s workers. But at present, there seems
requested to study it carefully and take a lesson to be a general trend which gives the impression
from it that people are going out of their way to displease
even their elders. People speak out openly against
This insignificant servant added details to this their elders and criticize them. How, then, can
subject under the title I'tiraJ-e-Qusur. Just as they obtain their pleasure?!
Rasulullah acknowledged his sins to Allah
he also acknowledged the apparent mistakes and Despite this, there are still some fortunate people
(although they are in the minority) who honour
shortcomings which he displayed in his dealings
their elders and show affection to their juniors.
with people, apologized to die person, and asked
May Allah 5s bestow the entire ummah to fulfil
him to pardon him. The Sahabah &, the Tabfin, and uphold mutual rights so that this world
the Taba' Tabi'in, and the righteous personalities could become an example of Paradise.
of this ummah also adhered strictly to this
Sunnah. In so doing, they were honoured with I now return to the original subject. I stress the
iAllah’s “te pleasure. Rasulullah thus left this importance of acknowledging one’s sins, humility,
[excellent Sunnah for the ummah. servitude and submission; and state that these
excellent qualities are the only way of correcting
Unfortunately, let alone the masses, even the and strengthening one’s bond with Allah $, and
learned are displaying shortcomings in this strengthening the mutual ties among people. This
regard. Let us take just one example: In the past is what will ensure Allah’s special mercy in this
when a person intended to go for hajj, he would world.
make it his duty to meet all his relatives and
associates and seek their pardon for even the
slightest disrespect he may have shown to them
or for the smallest misappropriation of rights. The “Surely Allah’s mercy is close to those who do
person would then proceed to perform hajj. But good.”
today, no one bothers about doing this in the
Pay due regard to du'd' while adopting
least.
outward means

Similarly, relationships were upheld and During these times of corruption, one should
honoured during family functions. This is certainly adopt outward means. But at the same
because there was a concern to gain the pleasure time, he must continue beseeching Allah &
of not only one’s relatives and associates, but
47
46
submitting before Him, making dufa’ to Him, and
salvation [in this world and in the Hereafter]?’ He
crying to Him. On the occasion of the battle of
replied: ‘Keep control of your tongue, let your
Badr, Rasulullah g made all possible war
house suffice for you, and cry over your sins.’”
preparations, and together with this, he not only
occupied himself in making du'a’ to Allah $§, but We learn about the necessity and benefit of crying
remained totally engrossed in it. Allah’s mercy over one’s sins from this Hadith. Rasulullah &
then descended and Islam received its himself would be overcome by crying when
fundamental victory. Understand well, there can reciting the Qur’an or when listening to a Sahabi
be differences with regard to adopting means, but 4b reciting it. The Sahabah 4k. Tabi'In and
there is unanimity with regard to the importance righteous personalities after him would also cry
and need for du'a’. No individual or group can out of Allah’s fear. Some elders would
deny it. If anyone does, he might as well bid repeatedly recite a single verse until the morning.
farewell to his iman. Someone said: Hadrat Imam Abu Hanifah rahimahulldh
performed the 'isha salah and the imam read
“O heart, create a yearning within you because Surah az-Zilzal in it. After completing the salah,
such a yearning will really benefit you. The du'a' the imam departed, but Hadrat Imam Abu
which you make in the middle of the night will get Hanifah rahimahulldh held his beard and
rid off thousands of calamities.” continued saying this until the morning: “O the
Being who will give reward for a good deed even if
O Muslims! Strengthen your bond with Allah Si it equals an iota, and will mete out punishment
through du'd’ because there is a severe need for for an evil deed even if it equals an iota! Save this
it. This will open the doors of victory and mercy, servant, Nu'man [referring to himself], from the
and we will be blessed with victory. A Sahabr Hell-fire.”
asked Rasulullah # about salvation, and so, he
This was obviously Hadrat Imam Sahib’s
advised him to do three things. One of them was
rahimahulldh internal spiritual condition which is
to cry over his sins. The Hadith reads:
worthy of emulation. There is a need for us to
direct ourselves to it. Hadrat Muslihul Ummat
rahimahulldh used to relate this incident with
much emotion. He used to say: “Just as we make
taqlid of his opinions, we ought to make taqlid of
his spiritual condition.” I personally heard that
when an imam read the verse:
'Uqbah ibn 'Amir & narrates: “I met Rasulullah S
and asked him: Tell me what is the means of
49
48
certainly be considered to be your honour and
good fortune. I think that if we were bear in mind
“Surely the grip of your Lord is severe.” (Surah al- the following Hadlth, there will be no cause for
Buruj, 85: 12) such errors and crimes. The Hadlth reads:

Hadrat Muslihul Ummat rahimahulldh screamed


out as if the roof was about to fall. On another
occasion, the imam read the following verse in the “The person who does not show mercy to our
fcyrsalahi
juniors and does nor accord respect to our
seniors is not from among us.”

This is no small warning. May Allah ^g protect us


“Surely Hell is lying in wait. An abode for the through His grace from becoming a target of this
transgressors.” (Surah an-Naba’, 78: 21-22) Hadlth.

Hadrat screamed out aloud on this occasion as This insignificant servant also included some
well. incidents of the elders from which we learn that
there are times when acts of disrespect and
Glory to Allah &! Such was the condition of our audaciousness are committed and they do not
elders, but we do not possess such qualities. We pardon them although they are filled with mercy,
neither have knowledge of this nor do we have a kindness and affection. In fact, they go to the
yearning for it. How, then, can true Din which extent of cursing the person. The misfortune of
the person who is cursed by them is obvious. May
could rectify and purify our hearts come into us?
Allah $g protect us and keep us in His refuge.
May Allah $g inspire us to acquire these qualities.
Amin.
Amin.
Just as Rasulullah & sought refuge from Allah’s
This insignificant servant wrote another
tfe wrath, he also sought refuge from the anger
important subject in Vtirdf-e-Qusur. If anyone
and displeasure of Allah’s &g auliya’. Rasulullah
asks you to pardon him for any crime which he made the following dura’:
committed against you - whether minor or major,
whether wittingly or unwittingly - you must
immediately lay his heart at rest and inform him
that you bear no ill-feeling towards him. This will

51
50
“0 Allah! I seek refuge in You from Your wrath
and from the wrath of Your aulu/a’.”
continuing. This is irrespective of whether we
understand it or not. If we understand this point,
We leam the necessity of safeguarding ourselves
peace and tranquillity will be established in this
from the displeasure of Allah’s auliya’. This
world. Allah said the following in a Hadith
means we must not do anything which would
gudsi, and it is applicable until the day of
cause their displeasure, or to displease them in a
Resurrection:
manner which causes them to be displeased with
us forever. ciiT JUii Uj J

I read a story somewhere about a husband and


“I have declared war on the person who causes
wife going on a journey. A pious elder (buzurg)
any harm to My wall.”
was also travelling on the same path and he
mistakenly pushed the woman. The husband Any person wronging or harming any of the
became very angry and slapped him. He bore the auliya’ - in fact, any Muslim because they are all
slap, did not say anything, and continued on his the auliya’ of Allah - should be prepared for
way in a dignified manner. Later, the husband disastrous consequences, and must be ready to
, suddenly suffered from an inability to pass urine. bear suffering for it.
He was severely discomforted and experienced
* much pain. He thought to himself that Allah & is We should never utter any word of criticism or
punishing him because he caused pain to the disparaging remarks about any Muslim belonging
traveller [the buzurg]. Upon thinking this, he to any group which is engaged in activities of
proceeded quickly, met the buzurg, described his knowledge, Din, da'wah, etc., or against the
condition to him, and asked him for pardon. Look leader of any such group. Such statements result
at the wonderful fact which the buzurg stated: “I in mutual disputes and arguments.
had discomforted your wife, and not you. But you
exacted revenge from me. In like manner, I did As for making disrespectful and audacious
not exact any revenge from you. Rather, Allah & statements against the noble imams [of
punished you on my behalf. You should therefore jurisprudence] who have millions of followers, this
seek pardon from Allah W.” is a most dangerous and hazardous act.

Friends! Such incidents occur even today. Just as Just recently I heard from a practising 'alim that
wrong and oppression are committed daily, talks of certain short-sighted people are being
Allah’s & system of punishment and retribution is played over cassettes in the Haram Sharif in
which they openly criticize and disparage the
52
53
senior personalities of Deoband, and even go to yourselves because it is a great deception to think
the extent of labelling them deviates. Whereas you are fulfilling a religious service. Allah says
even enemies cannot point a finger against the in Surah al-Kahf:
knowledge, wisdom, rectitude, piety and purity of
these personalities. How sad! Such impure and
vile talks are played in the Haram Sharif and
people of little understanding are consequently “Those whose endeavours were always going
having bad thoughts about the 'ulamd' of astray in the life of this world and were on the
Deoband. This is certainly a cause of division and assumption that they were working very well.”
dissension among the Muslims. This is explicitly (Surah al-Kahf, 18: 104)
prohibited by Allah
0 servants of Allah! Consider it essential .to act on
A special word of advice the following order of Allah

We must always be mindful of one thing, viz. the


pious rulamd’ and aimmah mLLjtcLhidtn (four
imams) enjoy a lofty position in Allah’s sight, “Hold fast to the rope of Allah altogether and do
and so, we have to safeguard ourselves against not sow dissension.” (Surah Al 'Imran, 3: 103)
their opposition. It is highly possible for Allah &
to punish us in this very world. Such punishment Hadrat Maulana Shabblr Ahmad 'Uthmani
would not necessarily be in the form of an illness, rahimahulldh has written a very enlightening
death in our family, or destruction of our wealth. commentary to this verse. I am quoting it
Rather, it could take the form of non-enjoyment verbatim:
in our worship, or deprivation of iman. As was the
case with Balaam Ba'ura who used to engage in “You should altogether hold on firmly to the
abundant remembrance of Allah But when he Qur’an which is the strong rope of Allah. This
showed disrespect to Hadrat Musa 8&B, Allah & rope can never break, but it can slip out of your
snatched his imdn away, his tongue began lolling hands. If you all get together and continue
like a dog’s, and he suffered loss in this world and holding to it with all your might, no Satan will be
in the Hereafter. May Allah rk protect us. able to succeed in his wicked activities. Like the
individual life, the collective strength of the
O Muslims, especially you who have some contact Muslim community will also become unshakeable
with Dini and Islamic groups! Be very cautious and unruffled. It is only by holding on to the
with your tongues and pens. Do not heap sins on

54 55
Qur an that the scatteied strengths can be
gathered and a dead community acquire fresh said: “When Allah wills good for a person, he
life. However, holding on to the Qur’an does not bestows him with understanding of Din, makes
mean that it becomes a prey of one’s personal him abstinent in this world, and enables him to
opinions, whims and desires. Only such a examine his own faults.”
meaning of the Qur’an can be reliable if it is not
Rasulullah also said: “When you think of
against the authentic Ahadlth and the explicit
speaking about the faults of others, look at your
sayings of the pious predecessors.” (Tafsir-e-
own faults first.” (Kashf al-Khifa’, vol. 1, p. 69)
rUthrridm)
We learn of the loftiness of the condition of the
We learn from this that just as it is necessary for person who examines his own faults. Our elders
Muslims to hold firmly to Allah’s rope, it is were filled with this quality. Hadrat Muslihul
essential for them to stay away from dissension. Ummat Shah Waslyyullah Sahib rahimahulldh
Now look at the detestability of dissension and used to read this couplet regularly:
discord: holding on to Allah’s rope is not
sufficient, rather, it is essential to stay away from “I was criticizing others, but no sooner I opened
dissension so that the unity of the ummah is my eyes, I found my heart to be densely filled
maintained, and mutual agreement and concord with faults and defects.”
remains. We will have to bear in mind the
teachings of our elders in this regard. 'Arif Billah Maulana Muhammad Ahmad Sahib
rahimahulldh conveys the same theme as follows:
Shaykh al-'Arab wa al-'Ajam Haji Imdadullah
Sahib Muhajir Makki rahimahulldh said: “People “The moment I opened my eyes, my own position
talk about mutual agreement and concord, but and rank fell down before me.”
they do not adopt the way of acquiring it. It can
Look at the excellent words of Bahadur Shah
be achieved by developing humility, submission, Zafar rahimahulldh:
and servitude within us. When we acquire these
qualities, we will see the good qualities and merits “When we were not mindful of our own condition,
of others. We will not see any good in our selves. we continued looking at the faults and merits of
Instead, we will look at our own defects and others. No sooner we set eyes on our own evils,
faults. When this happens, then instead of we did not consider anyone else to be evil. 0
discord, mutual agreement and unity will become Zafar! Do not consider such a person to be a
easy. Obviously, the ability to look at one’s own human no matter how intelligent he may be, if he
faults is solely an Allah-bestowed gift. Rasulullah

56 57
is not mindful of Allah 3s when in comfort, and
recognition of Allah W How will the soul acquire
not fearful of Him when angry.” purity - whose acquisition was an important
objective of Rasulullah’s commissioning as a
May Allah 3s enable all of us to see our own faults
Prophet? Allah 3s alone gives inspiration.
and make the way easy for us. This is most
certainly easy for Allah 3s. Allah 3s related the stories of the Prophets in
the Qur’an and Rasulullah explained them in
In short, we related many stories and incidents detail so that the ummah may take admonition,
from the lives of the pious elders from which we pay heed, and the way may become clear to it. If
can learn about their humility, submission, these stories are read with the intention of taking
beseeching Allah $, asking for His pardon, and admonition and with the eyes of the heart - insha
pardoning others. Insha Allah, the hard hearts of Allah - they will certainly be of benefit. By reading
the readers will not only soften, but turn to wax. about the excellent lives of the elders, insha Allah
Obviously, if the person reads with sincerity, he - one will develop a desire to emulate their lives
will certainly develop soft-heartedness. If not, and there is the possibility of being blessed with a
I there will be no difference between such a hard share of their lives. This is certainly not difficult
heart and a rock. May Allah 3s protect us. for Allah 3t.

I consider it appropriate to quote the words of I end this subject with an important du'a’ of
Hadrat Shaykh Abu al-Mawahib 'Abd al-Wahhab Rasulullah & It demonstrates his absolute fear,
ibn Ahmad ash-Sha'ranl rahimahulldh which he submission and servitude:
wrote in the introduction to at-Tabaqat al-Kubrd:
01JJ
“There is one additional point which I
would like to add: The person who reads
books of this nature and does not
develop an inclination and yearning for “0 Allah! Endow me with eyes which tear
profusely and thereby drench the heart with
the way of Allah 3s, is enumerated among
flowing tears out of Your fear before the arrival of
the dead. Was salam.”
the time when tears turn into blood and jaws turn
Unfortunately, we do not even make the time to into embers.”
read such books. In fact, even people who are
0 Allah! Enable us to make this du'a’ with
veiy close to us do not have the desire to read.
absolute devotion and bestow us with the
How, then, can we acquire proximity with and

59
58
blessings of Rabi' al-Awwal. Amin. What an In several places in the Qur’an, Allah 3s clearly
excellent couplet is said about this month: instructed Rasulullah himself and the ummah
at large to place their trust in Him. Allah 3s says:

JI J’ <U)I jlTyi lili


j/ J/ Jy jy~ j C"j
“Once you have decided over the matter, place
“This month enjoys a lofty position in Islam, and your trust in Allah. Allah loves those who place
its loftiness surpasses the other months. Spring their trust in Him.” (Surah Al 'Imran, 3: 159)
in spring time in spring time, coming with
effulgence above effulgence above another 3^j* j| I’jls'yj
effulgence.”
“Place your trust in Allah alone if you are
Muhammad Qamar az-Zaman Ilahabadl believers.”
Rabt
i
al-Awwal 1429 A.H.
Just as Allah 3s ordered us to place our trust in
The essence of the Tariqah Him, he ordered Rasulullah to be humble with
the believers. Allah 3s says:
I now conclude the synopsis of this book with an
academic discussion of Hadrat Muslihul Ummat *
Jr
Maulana Shah Wasiyyullah Sahib rahimahulldh
with a bit of commentary. Inspiration is from “Lower your wing of humility for the believers.”
Allah 3s alone. (Surah al-Hijr, 15: 88)

He said: There are two fundamentals for the basis


of the Tariqah (in fact, of Islam), viz. humility
(tairadu') and placing one’s trust in Allah 3s
(tawakkul). A person will be able to rectify his
relationship with Allah’s creation through “Keep yourself with those who invoke their
humility, and with Allah 3s through trust in Him. Sustainer morning and evening, seeking His
These two are the fundamentals of Islam and the countenance. Let not your eyes overlook them,
Tariqah. seeking the adornment of this worldly life.”
(Surah al-Kahf, 18: 28)

61
60
Now ponder over this: The leader of the Prophet^
and Messengers & is ordered to come out of his
blessed house and to remain with the
downtrodden and broken-hearted people. It js
essential for him to console them even if he has to “He does not speak by the desire of his soul. It is
solely an order which is sent down.” (Surah an-
bear hardships. Now consider the following
Najm, 53: 3)
Hadith in this regard. Rasulullah and the entire
ummah are commanded to adopt mutual In the light of the Hadith, we can say that control
humility. and protection of the tongue is a sign of humility,
and a person who is sharp-tongued cannot be a
humble person. No matter what people may think
#ljj) a>f /Jj Mj jf J|
of him, he is not a humble person.

iUjj) L*als J jSu Ulis J cjj b| <l1p 5jb Jl Jl


*j 4)1
Hadrat Jabir ibn Hammad & narrates that
(jJllail
Rasulullah said: “Allah & revealed to me
saying: You all must adopt humility so that no
Allah instructed Da’ud saying: “When you
person may commit an excess against another,
see a person seeking Me, you must become his
and no person may vex pride over another.’”
attendant (khadirn).”
Linguists tells us that the word baghy means Another lengthy narration is quoted in Hilyatul
transgression and committing an excess. We Auliya’ in which the above statement is quoted as
learn from this that the person who is sharp- follows:
tongued is really a transgressor and he has no
share whatsoever of any humility which is .(85 s <10 c J LJlt J cjj bl
ordered in the above Hadith with much
importance. This is because Rasulullah said “When you see a person seeking Me, you must
that Allah $ revealed to him. This in itself shows become My attendant."
its importance because there is no statement of
Rasulullah t which is not instructed to him by Look at the lofty position of the person who seeks
Allah & Allah says: Allah & We ourselves have to seek Allah W, and if
we seek a person in Allah’s quest, we must give
due consideration to him and, in fact, we must
serve him and attend to him. We should not shun

63
62
such a person as is the norm of those who are
"The intoxication of recognition [of Allah 3c]
blind to the etiquette of the Tariqah. We seek inhabits a broken heart. I have heard that this
refuge in Allah glass [heart] is best when it is intoxicated [in
In like manner, we have to value those who are Allah’s love].”
going through grief, worry and stress. Attaching Pardoning, overlooking and submitting one’s
ourselves to them will take us closer to Allah M self
Instead of pride and arrogance, we must develop
humility and submission within us so that the Hadrat Shah Ghulam ‘All Dehlawl Mujaddidl
way to Allah’s $£, proximity is made easy for us. rahimahulldh wrote a letter to Hadrat Maulana
Khalid KurdI rahtmahulldh advising him thus:
The following is stated in Hilyatul Aultyd':
“It is not appropriate for you and I to
tdJLij! *j-r k Jl 4Jlp y
* Ju (Jli jLui exact revenge from anyone. Patience
and pardoning are the minimum habits
*
(413t/» <2^- ifrLJjS/ *-!>-)
and traits of the Sufis. May Allah
enable us to practise on this verse:
Malik ibn Dinar narrates that Musa W asked: “0
Allah! Where should I seek You?” Allah tSe replied:
“Seek Me by those who are broken-hearted.”
“Repulse evil with goodness and a trait
Khwajah Muhammad Ma'sum rahimah.ulldh said: that is admirable.”
“When any item breaks, its value decreases. But
the more the heart breaks, the more its value Ponder carefully over the consequence
increases.” of every act so that the Sufi fraternity is
not defamed. Setting your sight on
A similar meaning is conveyed in 'Allamah Iqbal’s Allah’s will, divine fate, or on the act of
famous couplet: Allah 3® must become your firmly
embedded trait. Was salam.”
“Do not safeguard and preserve your heart for it
is a mirror. When this mirror is broken, it is He wrote the following reply to a letter of Qadi
valued in the sight of the Maker of the mirror.” Shamshir Khan Sahib rahimahulldh:

Another couplet conveys the same meaning:

65
64
“As-salamu ‘alaykum. I was pleased to
receive your letter. Spend your life and generosity. May Allah bestow all of us with this
your blessed breaths in Allah’s good fortune. Amin.
remembrance. Consider constant dhikr,
devotion, humility and submission to be Gaining Allah’s love is dependent on following
essential traits. Spend your time in the path of the Sunnah
meditation (muraqabah) and recitation
Hadrat Sayyiduna ‘Abd al-Qadir JllanI
of the Qur’an. Convey my salam to our
rahtrnahullah writes on the fruits and benefits of
friends and emphasise on them to following the Sunnah:
adhere to salah, dhikr, istighfar, durud
and recitation of the Qur’an. Was <pLjl 4-^1 (Jj Jff 4jtl (Jjl *
salam.”

“Allah states that the way to acquire His love is


He advised another person as follows:
to follow the words, actions and mannerisms of
Rasulullah When a person follows Rasulullah’s
“You must constantly adhere to • the
words and actions, he will acquire the internal
following points as much as possible.
fruit and benefit of emulating him. This is
Direct your attention and focus towards
because Allah’s bestowals are obtained through
Allah O at every moment, remain good deeds.” (Futuh al-Ghayb)
expectant of His bestowal, abstain from
the company of sinners and the The above verse explains the Tariqah and the
heedless, be soft in speech, abstain objective. We now quote to you the enlightening
from debates and disputes, give no explanation of Hadrat Sayyiduna ‘Abd al-Quddus
space to malice and enmity in your Gangohi quddisa sirruhu from Lata’if-e-Quddusi.
heart, consider events to be divinely Irisha Allah, the reader will benefit from it.
destined, and so, do not quarrel with
anyone, and imbibe good character." (al- Any enlightenment and joy which is not
Furqan, Rabf al-Awwal 1392 A.H.)
accompanied with emulation of the Sunnah is
a deception and whispering from Satan
If we practise on these internal Sunnahs of
My dear friends! Allah says the following to
Rasulullah and spiritual lives of the pious
those who make false claims of love for Allah
elders, Allah Se will certainly bestow us with
internal and spiritual fruits by His grace and

67
66
“Say: If you love Allah then follow me, and Allah
is not firm on the injunctions of the Sharl'ah, he
will love you.”
is not safe from deception. If a person continues
It is clear from this that Allah’s love and receiving Allah’s bounties despite his non-
friendship for His servants is dependent on compliance to the Sharf'ah and his internal
following Rasulullah Thus, following the condition remains the same despite his
disrespect, then this is also a deception.” (Lata’if-
SharTah is an indication of guidance and a sign of
e-Quddusi)
piety. This is because the external is a reflection
of the internal, and one can gauge the internal Hadrat Maulana Qadl Thana’ullah Panlpattl
through the external. rahimahulldh wrote a very enlightening article on
this subject in his book Irshad at-Talibin. The
Shaykh Sa’di rahimahulldh said in this regard: “0 essence of his article follows:
Sa'di! If you abandon the path of Rasulullah it
is impossible for you to tread the straight path." A person cannot attain the level of wilauat
This means that if a person is not able to tread without practising on the internal and
the path of Rasulullah & let alone not obtaining external Sunnahs
the true bounty of Allah he will not even get
the dust of that path. Any enlightenment and joy It is said that one can acquire influence by
which was not obtained through the defence and practising on kashf (expositions), supernatural
protection of the Sharl'ah must be considered to feats, and conceptual matters. This is why the
be a deception, trick, and whispering of Satan. sages of the Ishraqlyyln and the yogis of India
Many people of suluk deviated from the path used to enjoy such powers. But these powers are
when they did not have the refuge of the Sharfah. not considered by the Ahlullah. They will not even
The majority of the people of tauhtd fall into purchase such powers with walnuts and dates. It
deviation when they do not remain steadfast on is not possible to repulse the evils of the soul and
the Sharfah. In other words, anything which is Satanic whisperings without following the
not under the command and demand of the Sunnah.
Sharl'ah is unanimously considered to be a
w^opcxing from the cursed Satan. He writes further on:

My friends! Even if a person acquires perfection When supernatural feats are manifested together
in the knowledge of Allah’s oneness and cognition with following the Sunnah, the Sharl'ah and
(ma'rifat), and he is also a sahib-e-riisbat and a steadfastness (istiqdmat), this can be a proof of
person who performs supernatural feats, but if he wilayat But the strongest proof for it is what is

69
established from the Hadith, viz. a person thinks confined to following the Sunnah externally,
of Allah by merely looking at and staying in the internally, in one’s beliefs and in one’s actions.
wolfs company, and everything apart from Allah Turning away from bid'at (innovations) and
3s disappears from his heart. (Irshad at-Talibin, customs in today’s times is the essence of
Persian, p. 24) following the Sunnah.” (Maktubat Ya'qubi, p. 11)

Hadrat Muslihul Ummat Shah Waslyyullali Sahib Hadrat Muslihul Ummat Maulana Shah
rahimahulldh said: “A thought came to my mind Waslyyullah Sahib rahimahulldh says thereafter:
at this point, viz. people of incorrect intentions “I have not come across such a concise and all-
can also follow the Sunnah out of show and embracing statement on this subject.”
ostentation. How, then, will we be able to (Wasiyyatul Akhlaq, p. 48)
differentiate between karamat and non- karamat,
and wilayat and non- wilayat? The moment this The essence of the Tariqah
thought crossed my mind, its answer immediately
settled in my heart: Allah 3s will not give such Just ponder! These statements of our elders on
the necessity and importance of following the
people the inspiration (taufiq) to follow the
Sunnah are as clear as the sun. The essence of
Sunnah.
the Tariqah therefore entails treading the path of
All beauty and perfection is concealed in the Sunnah. The one who follows it can acquire
following the Sunnah the good fortune of Din, this worldly life, and the
Hereafter. As for other paths, they are fraught
Shaykh 'All ibn Abu Bakr quddisa sirru.hu. states with danger and nothing else. We seek refuge in
in Ma'ary al-Bidayah: Every person’s beauty and Allah W.
perfection in all matters — external, internal,
fundamental, subsidiary, mental, physical, I consider it essential for myself, my friends and
my associates - in fact, for every Muslim - to
habitual, devotional - is concealed in following
endeavour to practise on the external and
the Sunnah. (Aqwdl-e-Salaf, vol. 3, p. 155)
internal Sunnahs so that we can acquire Allah’s
The path of acceptance is confined to proximity and acceptance. This is certainly not
following the Sunnah difficult for Allah 3£.

The head teacher of Dar al-'Ulum Deoband, cJT ^Lc- dlil UJ lijjj U Ujj
Hadrat Maulana Muhammad Ya'qub Sahib
rahimahulldh said: “The path of acceptance is

70 71
Muhammad Samar az-Zaman Ilahabadl,
PRELUDE
'lahabad
H Jumada al-Ukhra 1429 A.H.
16 June 2008

This book which is before the reader is a


collection of Muslihul Ummat Muhlyyus Sunnat
Hadrat Maulana Wasiyyullah Sahib’s quddisa
sirruhu talks which he delivered in his assemblies
in Ramadan al-Mubarak 1383 A.H. Hadrat
Maulana rahimahullah proof read this collection
and gave it the name:

pJLaj 4-1p 4»l

“Acknowledgement of and seeking forgiveness for


sins is one of the greatest Sunnahs of the Prophet

Glory to Allah! The title itself is the essence and


core of the entire subject, we can gauge its
importance and significance from this. This
subject was published in parts in Marrifat-e-Hciqq
in 1383 A.H. and was well accepted. This subject
is certainly beneficial and necessary for everyone,
especially for the people of suluk. They have to be
constantly aware of it and bring it into practice.

Hadrat Maulana rahimahulldh needs no


introduction, nor is there any real need to write
anything about his lofty talks. If you read this
book with concentration, your heart will

72 73
spontaneously perceive its benefit and effect. In
short, Hadrat Maulana rahimahulldh presents a knowledge and research. The heart testifies to the
special Sunnah of Rasulullah and explains his fact that many personalities correctly understand
submission and humility to Allah in the light of Rasulullah’s teachings and even his references.
a du'd' which he made: And because these are pious personalities,
whatever they say has an effect on the heart, and
people benefit from it. This is the bounty of Allah
which He bestows on whomever He wills. I am
tlw Ji IkU. iiiLi presenting a few examples to enlighten the reader
and to fully comprehend this subject.

ill Despite Rasulullah gg being ma'sum (divinely


protected from sin), he made the above du'd’
which displays his absolute and total submission
“I am the one who is afflicted, the one who is in
and humility. Or it could mean that the Prophets
need, the one who is crying out for help, the one
SB knew that this was the one and only way to
who is seeking refuge, the one who is in fear, the
enter the path.
one who is in awe [of You], the one who admits
and confesses his sins. I beg of You the begging of A poet says: “The buzurps left their piety at His
a destitute, I beseech You the beseeching of a court of mercy and piety.”
wretched sinner, I ask You the asking of a fearful
person who has been afflicted by a calamity, and No matter how much a servant humbles and
the asking of the person whose neck is submitted submits himself before Allah it is not
before You, whose tears are flowing for You, sufficient. The Prophets possessed perfect
whose body is humbled before You, and who has recognition of Allah 3$. This is why these
submitted himself before You." personalities [pious elders] consider themselves to
be sinners before them.
This du'd’ is included in Mundjdt-e-Maqbul in the
third manztL, and we normally read it as a daily Now if this is the way of prophet-hood
practice. But after reading Hadrat Maulanas (nubuwwat), wilayat is most certainly subservient
mhimahuHdh work, it creates a special to it and is not a different entity. It is thus
importance and significance for this du'd’ in our impossible for a wall to follow any path which is
heart. Moreover, we learn many rules and different from this path. A poet says: “Any person
regulations of suluk from which we can gauge who follows a path which is different from the
Hadrax Maulana s rahimahulldh level and rank in

74 75
path of Rasulullah & will never reach his fulfilling this duty as well, and surpassed
destination." everyone in repentance and seeking forgiveness.
Hadrat Muslihul Ummat rahimahulldh then Look at the words which he chose for himself -
quotes many stories and du'a’s of the pious words which no one else could have uttered. He
elders. While relating how they followed the said: “I am the one who is afflicted, the one who is
Sunnah, he says: “Rasulullah taught the in need, the one who is crying out for help, the
ummah this du'a’: ‘I am the one who is one who is seeking refuge, the one who is in fear,
afflicted...’. Now look how well the ummah learnt the one who is in awe [of You], the one who
this du'a’ and practised on it.” What was the admits and confesses his sins...”
reason for Rasulullah making this du'a’ and
acknowledging a sin when he was not a sinner, Glory to Allah! Look at the level of acknowledging
when he was in fact ma'sum? Hadrat says in this one’s sins and the manner in which he consoled
regard: and pacified the sinners through this du'a’l Look
at the level of concern for the condition of sinners
Allah & says in the Qur’an: by saying to them that he is a Prophet for them as
well. If he were to abandon them, where will they
IAj Iji go to? Really, there is no shaykh who will lower
himself to the level of his murid and tutor him in
["There are others who have confessed their sins such a way as demonstrated by Rasulullah
’[after] having mixed a righteous deed with
You [the reader] can gauge the effectiveness and
another that was evil.” (Surah at-Taubah, 9: 102)
influence of this subject. This is why I felt the
This verse praises those who acknowledge their need to collate all these talks and statements
sins and speaks highly of them. Rasulullah’s which are scattered in different books and articles
and to bring them together in one single book. In
rank was one of uu oif (his character was a this way, it will be easy to benefit from them.
physical manifestation of the Qur’an). How, then,
could Rasulullah & turn away from acquiring this Please make du'a’ Allah accepts this
merit!? We know that every virtue and merit is insignificant servant and enables us all to benefit
found to perfection in the Prophets from this book.
Rasulullah £ therefore stood in the line of the
sinners, acknowledged his sins, and cried before Was salam
Allah & and beseeched Him to the extent of A servant of Hadrat Muslihul Ummat

76 77
(H.W. »»!»• the actual book
SKSKw ““Md
1383 A.H.

H drat Muslihul Ummat Maulana Shah


^siyyullah Sahib rahimahullah says:

I am quoting two Ahadith from Mishkat Sharif.


They are the basis for the Sufis’ statements
wherein they sometimes give preference to a
sinner over a worshipper. The Sufis says:

“A sinner is better than a person who claims


piety.”

I will explain this statement in detail further on.


Now listen to the first Hadlth:

Hadrat Jundub narrates that Rasulullah £


related: “A person said: ‘I take an oath by Allah
that Allah will not forgive such and such
person.’ Allah said: ‘Who is this person who is
taking an oath in My name saying that I will not
forgive such and such person? Listen! I have

79
78
forgiven him and I have cancelled [all y our goodl
deeds.” 1
mercy.’ He addressed the other: ‘Do you think you
have the power to stop My mercy reaching him?’
He replied: ‘No, my Lord.’ Allah ordered [the
angels]: Take him to the Hell-fire.’”

The need to rectify our character

The Sufis lay great stress on good character and


prohibit from evil character. The basis of evil
character is pride and ostentation. These evils
also develop through worship, and they cause a
(Xi4 oljj) ,jUl Jl aj | person to scorn and deride others. Any person

F
possessing these evils can never attain a lofty
Hadrat Abu Hurayrah & narrates that Rasulullah position and rank in Allah’s court. Therefore,
said: “There were two persons in the Ban! IsraTl more than worship, it is more important to pay
who loved each other. One of them used to strive attention to this evil. There are many statements
in his worship while the other used to say: ‘I am a of the Sufis in which they speak out against this
evil. A poet says:
sinner.’ The one who used to strive in his worship
[the worshipperl used to say to the sinner: ‘Give “Due to arrogance and pride within himself, an
up what you are doing.’ The sinner would reply: ascetic (zahid) could not tread the path safely.
‘Leave me to my Lord.’ (it is between me and Him. Whereas an immoral person entered Dar as-
He used to say this out of love and hope) One day Salam (Paradise) because of his submission and
he saw him committing a sin which he considered ciying [before Allah 3&].
to be a very serious sin. So the worshipper said to
him: ‘Give it up.’ He replied: ‘Leave me to my Another poet says:
Lord, (it is between me and Him). Do you think
you have been sent to guard me?’ He replied: This type of worship (which is filled with pride
and ostentation) will not avail you in any way. Go
‘Allah will never forgive you and will never admit
and apologize for your shortcomings in obeying
you into Paradise.’ Allah W sent an angel who
[Allah
took away their souls. They then presented
themselves before Allah & Allah & addressed the I am explaining the sources of the teachings of
sinner: You may enter Paradise by virtue of My the Sufis. Their sources are the very Ahadith

80 81
which are related from Rasulullah The desirability of acknowledging sins may settle
outcome and consequence is mentioned in the firmly in the minds of the people. This is how
above Hadlth, viz. the ostentatious worshipper Rasulullah supplicated to Allah W:
was ordered to Hell while the sinner was sent to
Paradise. The Sufis who are the true followers of
the Sunnah save the sdlikirt from such slippery
places. Look at how kind and affectionate they
are to us, and look at how they tread this blessed
path. May Allah reward them with the best of
rewards.

Understand well that any step which does not “I am the one who is afflicted, the one who is in
follow the footsteps of Rasulullah is invalid and need, the one who is crying out for help, the one
unacceptable in Allah’s court. Hadrat Junayd who is seeking refuge, the one who is in fear, the
rahimahulldh says:
one who is in awe [of You], the one who admits
and confesses his sins. I beg of You the begging of
a destitute, I beseech You the beseeching of a
wretched sinner, I ask You the asking of a fearful
person who has been afflicted by a calamity, and
“All the paths are closed except the one who the asking of the person whose neck is submitted
follows the footsteps of Rasulullah before You, whose tears are flowing for You,
whose body is humbled before You, and who has
This is the meaning of Shaykh Sa'dfs
submitted himself before You.”
rahimahulldh words:
Although Rasulullah was the chief of all the
“O Sa'di! Don’t ever think you will be able to cross
Prophets look at the humble words which he
the path to Safa without Rasulullah The
uttered. He is crying before Allah $g and saying
person who follows a path different from
that he is in need, in fear, is acknowledging his
Rasulullah’s ££ will not reach his destination.”
sins, is a destitute, and a wretched sinner. This
Rasulullah presented a perfect example so that was his perfect humility and also a lesson to
ummah which taught them: O people! When a
the great masha'ikh may lead the sinners on the
same path. The perfect example is his personality like this who is ma'sum (sinless and
acknowledgement of sins with his words, actions divinely protected from sin) can submit and
humble himself in such a way, how much more
and conditions. He did this so that the

82 83
should ordinary people who are filled with sins
from this? The most we can learn from this
and engrossed in sins by day and night beseech
statement of Hadrat Sayyiduna 'Abd al-Qadir
Allah and cry out to him!? This was the
Jilani rahimahulldh is that he was experiencing
Sunnah of all the Prophets 85® and the salient
'uruj, while all the other auliyd’ were experiencing
feature of the pious elders of every era.
nuzul, and nuzul is superior to 'uruj. This issue is
We will relate stories of the pious elders later on. unanimously accepted by the Sufis.”
Understand one thing at this point: these words
The shaykh lowers himself (nuzul) for the
of humility and servitude which Rasulullah
expressed are known as 'uruj and nuzul in the
sake of rectifying his talibfn
terminology of the Sufis.
It is the practice of these pious personalities to
lower themselves for the sake of rectifying their
Nuzul is superior to 'uruj
talibin (seekers), and they would speak to the
Nuzul (lowering and humbling oneself) is person according to his intellect. If the shaykh
were to remain on his own level and speak
unanimously considered to be superior to 'uruj
according to his own condition, the talibin will not
(making one’s self lofty and high). This is because
benefit. This is because a talib cannot bear the
it [nuzul] shows servitude, and servitude is
weight of the shaykh’s conditions. You can now
superior to and higher than all other ranks. I
understand this in the same light: When
remember an incident of Hadrat Haji Imdadullah
Rasulullah’s focus was on rectifying the
Sahib rahimahulldh: Someone asked him:
ummah, he lowered himself from his lofty and
“Hadrat, there is a famous story about Sayyiduna
high position, took their conditions and
‘Abd al-Qadir Jilani rahimahulldh. He sat on the
capabilities into consideration, and rectified and
pulpit of the Jami' Musjid of Baghdad and said:
tutored them accordingly. In this way, the above
‘My feet are on the necks of all the auliyd’.’ Allah du'd’ has become a Sunnah for the entire ummah.
3c caused his statement to be conveyed to the
ears of all the auliyd’ and they all replied by Despite the different levels and ranks of the
saying: jyJ'j t/? J
* alone our necks, his feet people of this ummah, they are all required to
are even over our heads and eyes). From this make this du'a’ an asylum for their lives.
incident we gauge that the Qadiriyyah silsilah
Humility is obviously the basis for all good
attributes and character. Rasulullah was
(spiritual lineage) is superior to the other
sisilahs” Hadrat Haji Sahib quddisa sirruhu commissioned with the express purpose of
teaching good character. Had he made a mere
replied: “No. How can its superiority be proven
verbal proclamation by saying: “O people! Adopt

85
humility." No one would have understood what times a person expresses his own thoughts by
humility is and how it has to be adopted. He himself. And at times, he expresses the thoughts
therefore placed himself in the row of sinners and of others on their behalf with his tongue. In this
disobedient ones, and turned to Allah with case, Rasulullah expresses the thoughts of the
repentance. He then uttered each of those words sinners on their behalf. Now if any sinner utters
which ought to be uttered by a sinner. Together the same words, he will be uttering the words of
with uttering the words verbally, he himself Rasulullah Obviously, Rasulullah’s tongue
became a manifestation of humility, servitude and was not weak and feeble. Therefore, when a
need. He was sent as a teacher, and had he not sinner utters these words at the time of
taught it in this manner, the ummah would not acknowledging his sins, his tongue would not be
have learnt about it. weak and feeble. This is because he is not
uttering them with his own tongue but through
Rasulullah’s $ favour on this ummah the tongue of Rasulullah

You must understand one additional point here. After hearing this du'a’ of Rasulullah & no sinner
When Rasulullah presented a perfect example can think that his tongue his weak and feeble.
for the sinners by his words, actions and Based on this, the poet’s statement is not correct.
conditions, he actually did us a great favour In other words, after Rasulullah made this
because a person could have assumed that du'a’, no sinner’s tongue can be weak and feeble.
because a sinner is a criminal, he cannot have Rasulullah made this du'a’ despite being
the courage to address Allah St, and he would ma'sum. He either made it out of total humility
stutter and falter at the time when he had to and servitude, or because he and the other
acknowledge his sin. A poet says: Prophets understood that this was the only
way of admission [in Allah’s court]. A poet says:

“The greatest of people abandon thoughts of their


“I would like to engage in private conversation greatness in Allah’s court of affection and
with the TYue Beloved [Allah St] in different ways. greatness.”
But the tongue of sinners is weak and feeble.
How, then, can I do this?" No matter how much a servant lowers and
submits himself before his Master [Allah M], it is
But after Rasulullah $ taught us how to insufficient. The Prophets $4$ possess total and
acknowledge our sins, it will not be correct to say perfect recognition of Allah This is why they
that the tongue of sinners is weak and feeble. At
87
86
consider themselves sinners before Him. Now if became accursed, and Pharaoh was rejected and
this is the norm with prophet-hood (nubuwwa^ repulsed.
then wilayat is a subsidiary of nubuwivat and
subservient to it It is not a separate independent The Prophets had the above scene before
entity. That is why no wali can have the audacity them, and on the other side, they had the scene
to move away from this path and choose a of Allah’s Sg might and power before which they
different path. A poet says: considered their own existence to be nothing. In
addition to this, they presented themselves before
“Any one who chooses a path different from the Allah 96 as incapable, poor, sinful, insignificant
path of Rasulullah £ will never reach his servants, and as people who acknowledge their
destination.” sins. On one hand, the story of Satan prompted
them to do this, and on the other hand, they
Arrogance and self-conceit are attributes of acknowledged Allah’s greatness, His might and
Satan power overwhelms their hearts.

I had said that this [way of humility and Consequently, the more the greatness of Allah
servitude! is the only way [to Allah &]. settles in the heart, the more a person considers
Understand this statement as follows: Satan was himself insignificant and worthless before Allah
the first to display arrogance and self-conceit. He & We can gauge from this the extent of Allah’s
considered himself to be better than Hadrat Adam greatness in Rasulullah’s pure heart, but we
Pharaoh also followed him and said in his cannot estimate it correctly because it is an
extreme pride: internal matter.

The heart of a believer is a manifestation of Allah


$. Rasulullah is the core of this universe and
“I am your lord, most high.” the reason behind its creation. Thus, the extent of
Allah’s manifestation in Rasulullah’s
In fact, Pharaoh surpassed Satan in this regard illuminated heart is obvious. An inkling of this
because Satan’s statement was in comparison to can be gauged from the words which he uttered.
Hadrat Adam 8SSJ while this wretched person For example, he said:
[Pharaoh! said it against Allah and claimed to
be the highest lord. The fate which these two met
because of these statements is clear, i.e. Satan

88 89
specifying, and not to show off or boast as is done
by people on occasions of vexing their pride. The
“I am the one who is afflicted, the one who is in
Sufis prohibit the use of the word ‘I’ on such
need, the one who is crying out for help, the one
occasions [of vexing pride]. Apart from this, it is
who is seeking refuge...
*'
permissible. Rasulullah himself was ordered to
Rasulullah & used the word “I” on this occasion. use it. Allah says:
It shows that this word can be used in such » 5»Z Z J z t
circumstances. It is not the “I” which is •SJjU Ujj (j-
*
reprehensible.
“Say: I am a human just like you.”
When can the word MI” be used
My heart desires to quote the discussion on the
word “I” from Mirqat. Hadrat Mulla 'All Qari “I am not of those who go to formalities.”
rahimahuRdh has provided an excellent
explanation which, in addition to being a very There are numerous other texts where the word
academic discussion, is also very enjoyable and “I” is used. As for Rasulullah’s disapproval on
pleasant. The essence of it is as follows: using this word, it was during an incident when a
SahabI 4& knocked on Rasulullah’s door and
One day Rasulullah asked the Sahabah ■&. when he asked “Who is there?”, he replied: “I.”
“Who among you is fasting today?” Hadrat Abu This was an occasion which required the person
Bakr & replied: “I am.” Rasulullah asked: “Who to inform of his identity, specify who he was, and
among you attended a funeral today?” Hadrat say his name. Merely saying “I” was not sufficient
Abu Balo
* 4b replied: “I.” Rasulullah asked: to specify who he was. The most the listener can
“Who among you visited a sick person today?” learn is that someone is calling out, and this was
Hadrat Abu Bakr 4 * replied: “I did.” Rasulullah already learnt by just knocking on the door.
said: “When these qualities are collectively found Furthermore, the word “I” is general, and any
in a person, he will be in Paradise.” (Mishkat person can refer to himself by it. The author of
Sharif, vol. 1) Mirqat continues:

Hadrat Mulla 'All Qari rahimahulldh quotes from “In short, the word ‘I’ is not reprehensible in
'Allamah Tibi rahimahulldh who said: “Hadrat itself. It is reprehensible when it is used to boast
Abu Bakr & used the word T for the sake of about one’s self. For example, when Satan said: “I

90 91
am better than him [Adam 8S0]", or when Pharaoh It is also essential to follow the Sunnah in
said: "I am your lord, most high.” suluk
If anyone says: Rasulullah used these words to display Allah’s
£ greatness. How can others be blessed with this
dull d cJUbljll Lil (JuLJl fortune? It is impossible for others to have the
condition of the Prophets O. But it is still
*1 am a worshipper, I am an ascetic, I am an necessary for a believer to utter these words
'dlim." because this is the only way. The buzurgs say
that the first step in Tariqah is to obliterate one’s
He will be emulating Satan and Pharaoh. On the self Inafs). This is what Rasulullah is displaying
other hand, if he says: through his words and condition. This “I” which
Rasulullah used is actually an obliteration. Now
it is impossible for you to reach Allah through
your own efforts without following Rasulullah &
"I am in need, I am worthless, I am a servant, I
am sinner." “0 Sa'di! Don’t ever think you will be able to cross
the path to Safa without Rasulullah The
Or other similar words, they will be considered to person who follows a path different from
be words of humility which are in accordance Rasulullah’s $ will not reach his destination.”
with the Sunnah, and the person will be one who
adheres to the Sunnah. Emulating Rasulullah One must understand that the path is completely
in suluk is also essential. The person will be one sealed off; it will only open by following the
who adheres to the Sunnah because Rasulullah £ Sunnah, and one will be able to traverse it in the
light of the Qur’an and Sunnah. Allah says:
also said about himself:

"There is a good example for you in the Messenger


“I am the one who is afflicted, the one who is in
of Allah.” (Surah al-Ahzab: 33: 21)
need, the one who is crying out for help, the one
who is seeking refuge...”

92 93
yJu Ja 01 Ji
blessings be showered on this ‘I’ which was
acquired without any difficulty.”
“Say: If you have love for Allah then follow my
way so that Allah may love you.” (Surah Al What can be said about the purity of this theme,
'Imran, 3:31) but it has remained a puzzle. On the other hand,
the speech of the 'ulama’ is absolutely clear and
lucid. There is another popular couplet of the
Mathnawi:
“Obey Allah and obey the Messenger. But if you
turn away, then Our Messenger’s only “When Pharaoh said: ‘I am the truth’, he was
responsibility is to clearly convey [the message!.” disgraced and humiliated. When Mansur said: ‘I
(Surah at-Taghabun, 64: 12) am the truth’, he became drunk with the love of
Allah.”
When emulating or following someone, it is
necessary for the person to obliterate his self-ego. From this we learn that peoples’ conditions are
Thus, we see the Prophets detesting the self­ different. Pharaoh made the above statement and
ego which Satan and Pharaoh possessed. After became rejected. When Hadrat Mansur
Rasulullah £, all the Sufis were bent on removing rahimahulldh said it, he became a majdhub (one
this self-ego from their selves because they saw who is mad in Allah’s love). Maulana Rum
how it destroyed Satan and Pharaoh. The Sufis rahimahulldh has clearly differentiated the
took a lesson from this and made a firm difference in meaning between the two
determination not to follow in their footsteps. Let statements. Despite this, the explanation
alone having an iota of such self-ego, they provided by the 'ulamd’ on the Hadlth concerning
remained at a great distance from it. the word “I” surpasses Maulana Rum’s
rahimahulldh explanation.
Maulana Rum rahimahulldh mentions this theme
Hadrat Maulana Ashraf 'All Thanwi rahimahulldh
in his Mathnawi. He says:
used to say: “I received an excellent explanation
“My life became happy with the absence of self­ from Allah in the difference between the
ego (in other words, it became connected with statements of Pharaoh and Hadrat Mansur
Allah M), and then the ‘I’ of this world was rahimahulldh When Pharaoh said ‘I’, he was
obliterated. When I escaped from self-ego, I really refuting the truth and affirming ‘I’. When he said:
became worthy of saying T. May thousands of ‘I am your lord, most high’, he meant: ‘I am the
one who is worthy of being a manifestation of the
94 95
highest lord. There is no lord apart from me.’ this Sunnah of Rasulullah as well. Had these
When Hadrat Mansur rahimahulldh said: ‘I am personalities not repeated them from time to time,
the truth', he aimed to refute and negate his own let alone their not possessing such conditions, we
self [his ‘I’), and affirm the truth. He meant to say: would not even have had knowledge of them. Now
T am nothing. Allah & alone is the real truth.” that you leamt of Rasulullah’s condition from
the du'd’:
In short, when the Tilamd’ explain the masd’U of
tasawwuf, they derive them from the Qur’an and
Hadith and explain them in a manner which
opens our eyes. However, since people in general T am the one who is afflicted, the one who is in
do not understand the Qur’an and Hadith, they need, the one who is crying out for help, the one
do not understand the masd’il of tasawwuf as who is seeking refuge...”
well.
You can learn it from the story of a senior
Nevertheless, the lesson which Rasulullah personality from the family of prophet-hood, and
taught to the ummah through this du'd’ was a member of the silsilah.
accepted with heart and soul by the ummah. The
The story of Hadrat Zayn al-'Abidin
mashd’ikh of every era revived this special
condition of Rasulullah and explained it rahimahulldh and Asmu'i rahimahulldh
through their own conditions and actions. Just as
the 'ulama’-e-zahir (the 'ulamd' who look at the AsmuT rahtmahulldh relates: “I was performing
tawaf of the Ka'bah one night, when I saw a
outward) explained Rasulullah’s statements
youngster holding on to the cover of the Ka'bah
and instructions, the masha’tkh clearly explained
and saying these couplets:
and clarified Rasulullah’s different conditions.
It is perfectly correct to say that a condition can
only be explained fully through a condition; a
mere word or action is not sufficient.
“0 the Being who accepts the du'd’ of the afflicted
Thus, one can influence the condition of others in the darkness of the night! O the one who
through one’s own condition. Or it can be created removes the pain and sorrow of the one who is
through a person’s verbal statements if he sick!”
experiences such conditions himself. I will now
relate to you some stories of the pious elders from
which you can deduce how firmly they adhered to

96 97
fj6» b cJj- C-Jl Jy- fb Ji
^>L>- >»lj ^5 J, ~ J* cj! ,yi*j b V

“The delegation which has come to You walked “0 the One who is my only hope! You alone can
around the Ka'bah, fell asleep, and woke up remove my sorrow and grief. Pardon, then, all my
again. But 0 the ever-living and the One who sins and fulfil all my needs.”
upholds everything! You are a Being who never
sleeps." XS- (JjjJl (J b»J ipj £-b
* *>b
Jb O-»l

fj^.1j c-Jl — Uli Uj’V


* b
* ■il
"I have come to You with detestable and terrible
deeds. I do not think there is anyone in the
"0 my Lord! I am making dufa’ to you while I am creation who committed sins as I did.”
in a state of pain, stress and despondence. So
have mercy on my crying by virtue of the Ka'bah J f Ji - J\ b. jLJb
and the Haram.”
“0 the One who is the limit of my hopes! Are You
fj£)b (JaI — <£> ji oM *
OlS JI
going to bum me in the fire? If this were to
happen, of what benefit will my hopes be to me,
“If any foolish person does not hope in Your and of what help will my fear be to me?”
pardon, who will show pardon to the sinners?”
After saying this, he fell unconscious to the
After saying the above couplets, he cried ground.
profusely and made the following du fd’:
Hadrat Zayn al-'Abidin’s servitude and
g&t >11 dJUl o- Ul>- JT £ submission

“0 the One who is our objective for every need! I Asmu'i rahimahulldh says: “When I looked closely
have explained my pain to You. Now show mercy at this youngster, I realized he was Hadrat Zayn
*
to my pain [by removing it]. al-'Abidln 'All ibn Husayn ibn 'All ibn 'Abl Talib &.
On seeing him, I placed his blessed head in my
lap and began crying myself. A few drops of my
tears fell on his cheeks, causing him to open his
eyes, and he said: Who is this who has become a
barrier between me and my Allah, and is

98 99
crowding me?’ I said: ‘Hadrat, I am your servant,
know how many people he must have influenced
Asmu'i. ’ I added: ‘0 our master! You are from the
family of Rasulullah g, why, then, are you sq through it. And so, this sequence continued and
frightened and terrified? Did Allah & not say: is continuing, even if it may be little at present.

Sayyiduna 'Abd al-gadir’s fear and


*L-r^-^ a)jI JUj> Ul
submission

“Allah only wants to remove loathsome things Shaykh Sa'di rahimahulldh writes in his Bustarv.
from you, 0 family of the Prophet, and to
completely purify you.” (Surah al-Ahzab, 33: 33) "People saw Hadrat 'Abd al-Qadir JllanI
rahimahulldh placing his forehead on the pebbles
He said: ‘0 Asmu'i! What are you saying? Allah $ of the Haram Sharif and saying: ‘O Allah! Pardon
created Paradise for those who are obedient to me. If I am eligible for punishment, then raise me
Him, even if they are Abyssinian slaves. And blind on the day of Resurrection so that I do not
created Hell for the sinners even if they are feel ashamed in the presence of pious people.’”
Sayyids and Qurayshls. Did Allah not say:
Glory to Allah! Look at his excellent condition.
Although we hear the words of fear and hope, we
can fully understand their meaning from the
actions and conditions of these personalities.
There is another incident about him wherein it is
related that he sat on the pulpit of the Jami'
Musjid of Baghdad and said: “My feet are on the
"Then when the trumpet is blown, neither will
necks of all the auliyd’.” On hearing these words,
there be any kinship on that day nor will they ask
the auliyd’ in their respective places said: “Not
about one another. Then he whose scales are
only on our necks, but on our heads and eyes.”
heavy - it is they who are successful. And he
Such was his rank, yet look at the level of his fear
whose scales are heavy - it is they who are
and submission: he is lying on the pebbles of the
successful.” (Surah al-Mu’minun, 23: 101-103) Haram Sharif, crying to Allah and asking Him
Glory to Allah! Look at the pure condition of his to pardon him his sins. We learn from this
pure heart. Look at how adherent he was to the condition of his that obedience had had its effect
Sunnah. He displayed his condition to the latter on him, and through it, Allah’s total recognition
generations through his condition, and we do not had entered his heart. He goes one step further
by considering himself to be extremely sinful.
This is the effect of genuine obedience. If after true qualities. Maulana Rum rahimahulldh says
obedience, a person does not develop humility with regard to such people:
servitude, submission and self-effacement
(fand’fyyat), one can conclude that there was no "He is committing the acts of Satan, but his name
sincerity in his worship. Maulana Ru^ is waif. If this is what a wall is, then may curses
rahimahullah says with regard to such people: descend on the wall.”

“Adam 8$ possessed the qualities of humility, It is necessary to follow the life of Shaykh
submission, servitude, humbleness, turning to 'Abd al-Qadir
Allah &, repentance, seeking forgiveness, and
acknowledgement of sins. Now if any human does This aspect of Hadrat Shaykh 'Abd al-Qadir
not possess these qualities, can he be considered JHanl’s rahimahulldh life is a proof against those
to be a human?” who believe in him but do not possess this quality
in their life. I am relating these stories of the
In reality, a human is one who possesses the buzurgs so that you may get an inkling of the life
qualities of Adam 8® and inherits the attributes of and conditions of Rasulullah you may learn
his father. If not, he will be merely possessing the the real meaning of fear and submission, and how
physical appearance of his father while being much servants must fear Allah People now tell
devoid of his true legacy. This is similar to a us that the Qur’an is sufficient for actions. I say
person donning a lion’s skin. He may look like a to them: It is undoubtedly sufficient, but when
lion but will not be one in reality. Maulana Rum did you make it sufficient? After all, the very
rahimahulldh continues: same Qur’an says:

“A mu’min (believer) does not enjoy honour and


respect from the letters mzm, waw, num, nun.
These letters are merely to give him an identity." They hope for Allah’s mercy and they fear His
punishment.”
A true mu’min will be he who possesses the
attributes of a mu’min. Applying the word mu’min You may have merely looked at its translation,
to a munajiq is similar to calling a person a lion but when did you try to understand who it
by his donning a lion’s skin. There are many such applies to? This you will learn from the lives of
people in today’s times. Look at the beautiful the buzurgs. I now ask you: Is this fear, etc. a
names which they keep, but they are devoid of description of the tongue or a condition of the
heart? How much of attention did you pay to it,

103
102
and when did you get the opportunity to turn
your attention towards your heart? People want Shaykh Sa'di rahimahullah related this incident
to fulfil the tasks of the heart with their tongue, in his book so that it may at least be mentioned
verbally in every era. When it is continually
and offer a verbal statement instead of a state
related verbally, one can hope it will eventually
and condition. It does not work like this. The
have an effect on the heart. If the incident was
buzurgs developed a condition within themselves
not recorded in a book, it will not even be
and then conveyed it to others. And this is the mentioned verbally. So as long as there are people
way of conveying and proliferating a thing. In who witnessed the incident, mention of it will be
other words, when seniors want juniors to fulfil a made. Once the eye witnesses depart from this
certain task, they do it themselves first. This is world, mention of it will end because the principle
the Sunnah way. Rasulullah made this du'a’: is that words of worth remain with the righteous,
and when they depart, the words also come to an
Lis a ci Si JLibf end.

F
“O Allah! If You will to give me something, there is In short, when the shaykh cried in such a
none to stop it from reaching me. And if You will manner in the Haram Sharif, he caused the
to deny me anything, there is none who can give hearts of all who were present to tremble, and we
it to me.” do not know how many countless people he
joined to their Creator by his crying. Although
The Sahabah & also heard this du'a.’ and they all this incident may seem insignificant, it had a
developed the conviction that every task of a profound effect on those who were present and
believer is undoubtedly accomplished through those who came after, and became a means of
Allah’s 3£ help. Similarly, when Hadrat Sayyiduna conveying them to Allah
'Abd al-Qadir Jilani rahtmahullah did the above-
mentioned act before everyone, he did it so that I say to you: When such a condition develops in
they may all go and convey it to others, and it you, then no matter where you go, you have
may serve as a whip for all the worshippers. In nothing to fear. Whether you fly in an aeroplane
other words, they may realise that when such a or go to any place, it will not affect you. But if
great shaykh does not have any expectations in such a condition is not found in a heart, then
his own good deeds, how can we have any even an ordinary thorn is sufficient to upset a
expectations [of reward] from our deeds? person, and every thing of this world will become
a thorn.

104 105
I stated earlier that when seniors want juniors to ‘Abidin rahimahulldh also adopted the same
do a particular task, they do it themselves first so qualities, and you noticed the same thing in the
that the juniors may emulate them. It is the norm story of Hadrat JllanI rahimahulldh.
for juniors to emulate their seniors. When a
shaykh does not do a particular action, the murid Hadrat Mu'awiyah’s advice before his
too will not do it. In fact, the slightest neglect on demise
the part of the shaykh will cause people to move
far away from the action. Now listen to an incident from the life of a
Companion of Rasulullah Hadrat Mu'awiyah
An incident concerning Hadrat Shaykh al- 4. Look at how he had set right his affairs with
Hind rahimahullah Allah $. ‘Abdullah SahmI narrates that
Thumamah ibn Kulthum related that this was the
I personally witnessed this: The building for the last address of Hadrat Mu'awiyah
Dar al-Hadlth of Dar al-'Ulum Deoband was
under construction. The foundations were dug "0 people! I was your governor till now. You must
and there was a sudden downpour which filled all realize that you will not get a better governor than
the foundations with water and posed a danger to me after me. Anyone who comes as a governor
the other buildings as well. Hadrat Shaykh al- after me will be worse than me.” After saying this,
Hind Maulana Mahmud al-Hasan Deobandi he addressed Yazld saying: “Listen! When I pass
rahimahulldh used to come daily. I remember the away, you must appoint an intelligent person to
principal going to Hadrat Shaykh al-Hind see to my ghusl (bathing) arrangements. You
rahimahulldh and explaining the situation to him. must open the treasury and remove the cloth in
Hadrat did not say anything to anyone, including which is a garment of Rasulullah a few strands
the students. Instead, he took a utensil, stepped of his blessed hair, and a few pieces of his blessed
into the water, and began throwing it out of the nails. You must place those pieces on my nose,
foundations. On seeing this, all the students got face and eyes; and place the cloth inside my
into the water and began throwing it out. All the kqfan (shroud) attached to my body. Remember
water was removed within a few hours. Allah’s advice with regard to the rights of parents.
Carry my Janazah to the grave-yard, place me in
It is human nature to emulate (make taqlid of) the my grave, and hand me over to the most Merciful
seniors - in good and in evil. There is a famous of those who show mercy.”
saying: The musk-melon takes its colour from
another musk-melon. Look! When Rasulullah # Glory to Allah! Look at Hadrat Mu'awiyah and
displayed humility and servitude, Hadrat Zayn al- his bequest. He possessed an extraordinary
106
107
condition even when he was alive. Whenever he
personalities of every era. In his Gulistan, Shaykh
used to think about the eras of Rasulullah
Sa'di rahimahulldh has a chapter titled
Hadrat Abu Bakr 4b and Hadrat 'Umar he "Character and mannerisms of the ascetics" in
would cry profusely and consider himself to be which he relates most inspiring stories of the
worthless. I read in a book that he used to say: pious personalities. They explain the Tariqah
“May Allah 3s show mercy to Abu Bakr 4b, he totally and many people have become waits
departed from this world in an absolutely pure through them. He writes:
state.” In other words, he neither desired this
world nor did the world desire him. “May Allah 3s "The buzurgs saw an ascetic rubbing his head on
show mercy on 'Umar 4b. He did not desire the the threshold of the Ka'bah. He was crying and
world but the world desired him. As for saying: ‘0 the most-forgiving, O the most-
Mu'awiyah, he became engrossed with the world.” merciful! You know very well that a wrong-doer
Saying this, he would cry profusely until his and ignorant person can do nothing but wrong

>
beard would become wet with his tears. and acts of ignorance.’ This means: O Allah! You
Yourself referred to man as a wrong-doer and
After all, he was a Sahabi & of Rasulullah and ignoramus in the Qur’an. I am also a member of
he had imbibed his teachings and life. The fear the human race. That is why I am also engrossed
and servitude which he saw in Rasulullah came in wrong and ignorance. I have presented myself
into his life as well. This was the state of his fear before You and offered the reason for my
which remained with him throughout his life. But misdemeanour. I do not have the support of any
in the latter part of his life, he caused hope to act of obedience. The sinners repent over their
take precedence. Consequently, in his state of sins and those who have truly recognized you (the
hope he said: “place me in my grave, and hand 'dnfin) seek Your forgiveness for their worship.
me over to the most Merciful of those who show Because they are 'arifin, they understand that
mercy." This means, his salvation lies solely on their worship is not good enough for the grand
the mercy and kindness of the most Merciful of Being of Allah. Therefore, this worship of theirs is
those who show mercy. no worship but really a sin. Worshippers want the
recompense for their obedience, and traders want
The moral stories of the pious the returns for their investment. This servant has
personalities no acts of obedience. This is why I have come
with hope and presented myself. I have come as a
The very same humility, servitude, repentance, beggar and not as a trader. So treat me in
turning to Allah K and seeking His forgiveness accordance with Your grand status, and not
remained the salient feature of the pious according to what I deserve [i.e. the punishment

108 109
which I deserve]. You can kill me if You want, or Shaykh [Sa'di] writes: I heard that when Hadrat
You can pardon my sins. No matter what, my Dhun Nun Misri rahimahulldh was told this, he
head is placed before You. It is the duty of a slave left for Madyan. The moment he left Egypt, the
to cany out the orders of his master, and I am rains started falling. On reaching Madyan, he was
ready for whatever order You issue. I saw a informed of the rains, and of the river brimming
beggar at the door of the Ka'bah who was crying with water. An rarif asked him: ‘What was the
and saying: ‘I am not asking You to accept my reason for your leaving Egypt?’ He replied: ‘I
acts of obedience. Rather I am asking You to heard that a drought comes because of the evil
pardon me my sins.’" (Gulistan, p. 71) deeds of evil people. When I pondered over this, I
did not see anyone more sinful than me. So I left
Once the buzurgs trod the path and realized that Egypt thinking to myself: ‘Why should these
the Tariqah entails humility and self-effacement, people suffer unnecessarily because of my wrong­
these servants of Allah obliterated themselves doings?’”

»
in a manner which is unparalleled. In other
words, once they focused on this aspect, they Glory to Allah! Look at the ways of our past
considered themselves to be the most worthless of personalities and how they considered themselves
all people. Although they were protected and to be the most sinful of all. This is the very same
despite their abundant acts of obedience, they Hadrat Dhun Nun about whom someone
considered themselves to be sinners. complained to the king. The king summoned for
whom and when he engaged in a conversation
The story of Hadrat Dhun Nun Misri with him, he gauged the high level of his
knowledge, merit and piety. He became his
The story of Hadrat Dhun Nun Misri devotee and accorded him much honour. He said:
rahimahulldh is related in the Bustan. One year “When the auliyd’ are mentioned in an assembly
there was no water in the Nile river, and and Dhun Nun Misri is not mentioned in it, then
consequently, the signs of drought were visibly a serious wrong has been committed.”
seen. Some people went out into the desert to beg
for water. They cried profusely and beseeched Someone said to Hadrat Maulana Thanwi
[Allah &], but there was still no rain. Hadrat rahimahulldh about this incident: “Hadrat Dhun
Dhun Nun Misri rahimahulldh was also informed Nun Misri rahimahulldh said that he was the
about the people’s predicament and was most sinful of all. This appears to be
requested to make du'a’ to Allah They said to contradictory to what he really is.” Hadrat Thanwi
him: “You are an accepted servant of Allah and rahimahulldh replied: “He is probably making a
the du'a’ of His accepted servants is not rejected." correct statement.” I did not have the courage to

110 111
ask Hadrat Maulana Thanwi rahimahulldh the of making du'd’. Had Rasulullah not
real meaning of this, but I understood it later on. demonstrated it practically and merely sufficed by
The immense bounties and favours of Allah on saying it, no one would have leamt the special
these personalities in comparison to their way of making du'a’. After he taught it to the
obedience and worship caused them to consider ummah, it became easy for everyone and they all
themselves sinners. Hadrat Dhun Nun leamt the way to tread the path to Allah 3$. Had it
rahimahulldh said it in this state, and this is how not been like this, we would have heard about the
servants ought to be. virtue of acknowledging our sins, but we would
not have been able to practise it in the proper
This humble servant, Qamar az-Zaman, says: manner. The most we would have done is
Although Hadrat Dhun Nun Misri rahimahulldh acknowledged our sins verbally without really
was fully engaged in dhikr and other acts of understanding the effect it ought to have on our
obedience, he considered himself to be a sinner heart. When Rasulullah personally beseeched
and acknowledged his sins. This was really in Allah & and showed us the way to acknowledge
emulation of the Sunnah of Rasulullah with our sins, we leamt that all people - whether

I
regard to acknowledging sins. He did not only say sinners or obedient servants, worshippers or
it verbally, but displayed it with his condition and criminals - must acknowledge their sins. This is
actions. He left his hometown and went to essential on everyone. They must humble
another place. Allah loved his emulation of the themselves totally and display absolute servitude
Sunnah and sent down His rains to the people. and submission. This is also a unique Sunnah of
Rasulullah A poet says:
After hearing these incidents you must have
gauged that the ummah leamt the lesson which “Had Rasulullah not led the way to the rank of
was taught by Rasulullah through the du'd’: hgqq al-yaqin (absolute certainty), no one would
have had an inkling about it.”

Without doubt, had Rasulullah not taught it to


us practically, no one would have understood it.
“I am the one who is afflicted, the one who is in
It is a difficult thing especially for the worshippers
need, the one who is crying out for help, the one
Cdbidin) to worship [Allah and consider
who is seeking refuge...”
themselves to be sinners. This is very difficult to
And became a follower of his Sunnah in this do. It is easy for a needy and poor person to
regard. Rasulullah was ma'sum, yet he made consider himself to be poor. But very difficult for
this du'd' so that the ummah may learn the way a wealthy person to consider himself to be poor.

112 113
In like manner, it is very easy for a sinner t0
consider himself to be a sinner. But it is not easy jUI <fJj«xil JI
for a worshipper to consider himself to be a
sinner and to disregard his worship. This is only "The hypocrites will certainly be in the lowest
possible when a person acquires absolute level of the Hell-fire.”
recognition (ma'rifat) of Allah M and he realizes
that no worship of his is worthy of Allah’s grand But the hypocrites do not even think of this
status. Only when Allah’s grace is with him, all danger. On the other hand, a true believer is free
this becomes easy for him. from hypocrisy but is always fearful of it;

The Prophets acknowledged sins


Nevertheless, the real effect of obedience is that a
person does not see any good in himself. If
despite being ma'sum
humility, submission and servitude are not found
in him after engaging in acts of obedience, one
The Prophets 8$ possess perfect recognition of
can deduce that there is no sincerity in his
Allah ft Despite their worship, extremely close worship.
proximity to Him, and in fact, being mcfsum
(divinely protected from sin); they considered This is one disease which afflicts pious people -
themselves to be in absolute need of Allah ft and whether 'alim or an rabid - and which causes all
embodiments of sin. In order to teach and tutor their outward piety to be to their detriment. A
others, they would engage in dii'a’s of this nature person becomes so intoxicated by knowledge and
and thereby display their humility, servitude, worship that it causes him to give no
submission and absolute need of Allah ft. consideration whatsoever to himself nor to others.
In fact, it becomes harmful to him and to others
Those who are the true inheritors of the Prophets as well. I now support this by quoting the
aga also follow in this way. They are totally statement of Hadrat Sayyiduna Rifa'i
obedient to Allah ft and spend all their time in rahimahullah. who was a senior ascetic of his
His obedience and in doing actions which earn time.
His pleasure. But they still consider themselves to
be sinners. On the other hand, we are engrossed After enumerating the levels of the fuqaha’
in sin by day and night, but unfortunately, we do (jurists), he says: “The third level is of the person
not think of Hell even by mistake. This is similar who solves difficult problems. He has knowledge
to the hypocrites who will certainly go to Hell, as of the intricacies of the traditional and rational
stated by Allah ft: sciences, and he dived into the oceans of
debating. In doing all this, he had the intention of
114 115
acquiring knowledge and helping the Shaif
However, he is deceived by his knowledge, his the same even after spending lengthy periods of
knowledge causes him to consider others to be time in the company of the buzurgs.
inferior to him. When he stands up to defend the
Sharfah on a particular issue and someone The story of a fearless worshipper and a
objects to his proofs, he is overpowered by the fearful sinner
need to defend his self, goes beyond the limits in
this regard, brings proofs against his opposition, Shaykh Sa'di rahimahulldh relates this story
speaks ill of him, goes to the extent of labelling under the heading: The story of Hadrat 'Isa
him a kafir, criticizes him, and attacks him like and a fearless worshipper.
an animal when it pounces on its prey. He gives
I have heard from the historians about a man in
no consideration whatsoever to the limits set by the era of Sayyiduna 'Isa sga. This man destroyed
the Sharfah - neither over his own self, nor in his his life by spending it in ignorance and deviation.
treatment of his opposition.” He was daring, audacious, hard-hearted, and his

I
book of deeds was filled with darkness. In fact,
This is what I want to demonstrate here. Such a
Satan was ashamed of his vileness. This is the
person gives no consideration to himself nor to description provided by the Shaykh. You will see
his opposition. In short, it is harmful to him and further on how he became victorious and entered
to others as well. into a pure life which would have certainly caused
Satan to fall upside down and to cry all his life for
Shaykh Sa’di rahimahulldh relates an incident in
having this person escape from under his wing.
his Bustan which is similar to the incident
This shows that everything is in Allah’s tfe control.
mentioned in the Hadlth. I would like to relate it
with some explanations. I go to lengths in This person saw Hadrat 'Isa just once in his
explaining such points in detail so that you may life, and that too, from a distance. But his entire
learn what true character entails and what its condition changed. It is related further on that
benefits are; and what evil character is and what Hadrat 'Isa must have went on countless
its harms are. You may also learn what our pious occasions to the virtuous person, but his end was
predecessors considered to be Din and what they totally different. The Shaykh continues:
considered not to be Din. Unfortunately, we pay
no attention whatsoever to the teachings of our I heard that Hadrat 'Isa was returning from
pious predecessors. Consequently, just as we the forest when he passed by a place of w orship
were ill-mannered in the beginning, we remain of a worshipper (fabid). On seeing Hadrat 'Isa
the fabid left his place of seclusion and placed his
116
117
head at Hadrat 'Isa’s feet. On the other sidt
Resurrection for the accounting of deeds, do not
the unfortunate sinner was watching this sce^
cause me to rise with this sinner.”
from a distance and was quite perplexed.
became restless like a moth when it sees lig^ Look! This is the same condition regarding which
and brightness. He felt ashamed in his heart and Sayyiduna Rifa'I rahimahulldh said: “Man does
was staring at them with remorse Just as a poor not take his own self into consideration nor of his
person looks at a wealthy person with remorse, opposition.” Here too, the fearless worshipper did
The Shaykh then goes into some detail and says: not take his own self into consideration. He was
This sinner began crying profusely and was filled with pride and looked down on the sinner.
saying: He did not consider the sinner and blurted
whatever came to his mind. The evil of all this is
“0 Allah! Pardon me my sins because if these sins obvious. Shaykh Sa'di rahimahulldh continues:
remain with me on the day of Resurrection, they
will be extremely evil companions.” The worshipper was engrossed in these thoughts
when revelation came to Tsa aga in which Allah
This was the condition of the sinner. Now look at said: "Whether the person is an 'alim or a JahU (an
the condition of the worshipper: ignorant person), the du'd’ of both is accepted in
My court. I have pardoned his [the sinner’s] evils
The old sinner was sitting in one comer, crying and I shall convey him to Paradise by virtue of My
and asking Allah to guide him. On the other mercy. If the worshipper feels it below his dignity
side, the worshipper whose head was filled with to be with him in Paradise, tell him he should not
pride was looking at the poor sinner from a feel any humiliation on the day of Resurrection
distance and becoming annoyed at him. He was because I will convey him [the fearful sinner] to
thinking to himself: “Why is this wretched fellow Paradise and him [the fearless worshipper] to
following us? He is an ignorant and ill-fated Hell. This is because the sinner’s heart has been
person. What do I have to do with him.” reduced to blood due to his pain and anguish. If
the worshipper is proud about his worship, does
The Shaykh then quotes his statement which he he not know that humility and submission is far
made out of utter pride and haughtiness: better than pride and haughtiness in the court of
the All-Independent [Allah]!?”
T am annoyed by his pitiful sight because I fear
some of his fire falling onto me. O Allah! When In other words: The worshipper was intoxicated in
the entire world gathers on the field of his pride when Allah sent revelation to Hadrat
Isa a® saying: If this person is an 'alim so what?

118 119
And if this person is a Jahil, so what? I have jaulangah (a place of exercise for horses). The
accepted the dufa’ of both. This was the du'd’: person who considers himself to be the core of the
pistachio should know that he is absolutely
“0 Allah! Pardon me my sins because if these sins nothing. Such a person is worthless. He is like an
remain with me on the day of Resurrection, they onion which is made up of layers upon layers of
will be extremely evil companions.” peel [having no core whatsoever!. Worship which
creates self-ego is of no benefit. Instead, when a
Allah £ pardoned the sinner his evil deeds and person fulfils an act of obedience, he must seek
admitted him into Paradise solely out of His grace pardon for his shortcomings. Look at this
and generosity. Allah said: If this worshipper worshipper! He did not know this fact, that is why
feels it below his dignity to live with him in he could not receive the fruits of his worship. His
Paradise, tell him he must not worry in the least relationship with Allah W may have been correct
about such an indignity. I will convey the sinner [by virtue of being a worshipper], but his
to Paradise and I will cast him into Hell. This is relationship with the creation was wrong because
because the poor sinner had completely he was filled with pride.
obliterated himself with repentance, while the
worshipper relied on his worship. Does he not The Shaykh now issues a warning:
know even this much that servitude and
submission is better than pride and self-ego in The statements of intelligent people are
the court of the All-Independent [Allah! I? remembered. O Sa'di, you too should remember
this one fact: The sinner who fears Allah, who
The Shaykh continues: trembles and shivers on account of his sins, and
has his sight solely on Allah W for the forgiveness
The door of Hell are opened from before hand for of his sins; is better than the worshipper who is
the person whose external is good and internal is ostentatious about his worship.
wicked. Hell is waiting for him. And so, there is
no need for a key to open the doors of Hell. In I related this entire story solely to convey this last
Allah’s M court, humility and submission is better couplet:
than obedience accompanied with self-ego. If you
considered yourself to be virtuous, you have The sinner who fears Allah is better than the
committed a vile evil because there is no self-ego worshipper who does acts of worship for show.”
in Allah’s divinity. If you possess any intelligence,
do not brag about your greatness because every
horseman cannot take the ball forward on the

120 121
The benefits of this story
through genuine emulation of the character,
habits and striving of the Prophets aga. This is the
I would like to provide some details in this regard. meaning of the following couplet:
Shaykh Sa'di rahimahulldh provides a
comparison. The sinner understood suluk better “0 Sa'di! Don’t ever think you will be able to cross
than the worshipper because the purpose of the path to Safa without Rasulullah The
worship is for a person to acquire the recognition person who follows a path different from
(ma'rifai) of Allah while sin drives a person Rasulullah’s will not reach his destination.”
further away from Allah M The worship of the
worshipper was for show and it was further Satan was rejected from Allah’s court because of
adulterated by pride. His worship therefore his ostentation, pride and jealousy. This is why
became a means of driving him away from Allah he deludes the progeny of Adam W and tries to
W. On the other hand, the sinner had the fear of instil these qualities in them. I said that Satan
Allah & and feared His wrath. He expressed his had laid the foundation stone of ostentation and
remorse and cried before Allah M All this pride. Listen to the following in this regard:
conveyed him closer to Allah M
A clear text is found about his pride:
If, after performing an act of worship, a person
has a high regard for his worship, and it causes
him to become egotistic, one can conclude that he
was worshipping his worship and not “He did not obey and displayed arrogance. And he
worshipping Allah This worshipper is not a was from the unbelievers.” (Surah al-Baqarah, 2:
virtuous but a wicked person. Although he is 34)
from the progeny of Adam W, he is following
Now listen to the following with regard to
Satan in this regard because ostentation in
ostentation:
worship and pride are the qualities of Satan.
Satan was the one who had laid the foundation
Hadrat Shaykhul Hind's explanation of the
stone of ostentation and pride. On the other
above verse
hand, humility, servitude and sincerity are the
hallmarks of the Prophets When worshippers
Hadrat Shaykhul Hind rahimahulldh says in the
possess ostentation and pride, it is through the
explanation of the above verse: “The jinn had
deception and deviation of Satan. Without doubt,
been inhabiting the world for several thousand
this is a difficult and trying time for the
years. They also used to go up to the heavens.
worshippers. There is no escape from it except
122 123
When their corruption and blood shedding be acceptable for a person to ride a horse in front
increased, the angels, acting on the order of of his king!?”
Allah, killed a few; and the rest were scattered in
the jungles, mountains and islands. Satan was a These pious personalities are like kings by virtue
great scholar and worshipper among them. He of their close proximity with Allah W and
displayed his immunity from the corruption of the acceptance in His sight. Making claims of
other jinn. He was saved through the intercession surpassing them would most certainty lead to
of the angels and began living with them. He one’s destruction and loss.
devoted himself fully to worship in the hope that
from among all the jinn he will be the only one Satan is also the founder of jealousy. Maulana
who will be able to act without restriction in the Rum rahimahulldh says:
land. Furthermore, he continued strengthening
Tf jealousy overtakes you while in the path of
his hopes and thoughts with regard to
truth, you must understand that jealousy is the
vicegerency on earth. But when the order for
way of Satan and he is an expert in this regard.
vicegerency was pronounced in favour of Adam He opposed Adam 8B solely out of jealousy. In
8$, Satan became despondent. On realising the reality, he was opposing his own benefit and good
futility of his deceptive worship, he was fortune on the basis of jealousy. Even in this path
overwhelmed by sheer jealousy and did what he of suluk, there is no obstacle worse than jealousy.
did, thus becoming accursed.” (Tctfsir-e-Vthmdni) Jealousy prevented those who were defective to
reach a stage of perfection. They considered it
Maulana Rum's investigation concerning below their dignity to follow those who were
this story perfect - especially the khalifah of his shaykh
because he is his contemporary (pir bhdi) and it is
Maulana Rum rahimahulldh says with regard to against his nature to refer to him. The person
this story: thinks to himself: This person is my pir bhai and
is equal to me, how can I go to him? And it is
“The accursed Satan remained a pious impossible to reach perfection without following
personality and the most superior of believers for one who is perfect. The person who does not have
thousands of years. Eventually, in his pride and jealousy is most fortunate.
ostentation, he became an opponent and enemy
of Hadrat Adam He became completely Look! Just as Satan felt ashamed of Hadrat Adam
humiliated like dung in the blazing sun. Really, 8®, the worshipper felt the same way with the
one should never oppose and make claims of sinner. This is why I said this person is just like
equality with the servants of Allah How can it
125
124
Satan in all his ways. On the other hand, the suddenly the winds of separation blew and the
sinner followed in the footsteps of Hadrat Adam lamp was extinguished.”
because he had also erred, but see how
remorseful and ashamed he was! “According to one opinion, his obstinacy was the
cause of his unbelief. The fame and honour which
Satan's story as related in Ruh al-Ma'am he enjoyed prompted him to become ostentatious
and egotistic. The poor fellow did not realize even
While relating the story of Satan, the author of this much that had he carried out Allah’s &
Ruh al-Ma'ani provides an excellent and brilliant order, his value would have increased even more,
explanation. My heart desires to quote it here. He and his lofty position would have become even
says: more lofty among the highest angels. But the fact
is that if Allah’s help is not with a person, his
self-opinions are the first things which cause him
harm."

He says further on:

•uA1* (j) ix> Op Oj-iJl cJjlj Ujiss- C-ijI

Jill <u U tfjUj ifj U J* f Uily» tbj J JlSi J'ib


jJu (l j L-liJl jjl It, 4-1
* iLp Jjij
yj) cJjj cJ L-ily Lli tfjXl J JJj
(1A *°
6! J^b 47 0'J-
** 'J***
(312^ <1E
<JLp U (Jjti ^ill ij3
“We do not know how many eyes this story
“Outwardly it seems that Satan’s unbelief was caused to lose sleep and how many fountains of
prompted by his ignorance. Whatever knowledge tears it caused to flow because Satan was
Allah ife bestowed him with and with which he deluded by his obedience for some time, and he
covered himself when he was living among the was boasting in the sheet of his connection with
angels was taken away from him. When the nails Allah & But then you know fully well what
of destiny are caused to fall, they injure a person. happened to him after that. Whatever fate had
And when the quiver of fate starts shooting recorded for him was now realized...Layla and I
arrows, it renders a person deaf. It is as though were climbing the mountain of love, but the
Satan was saying [by his actions]: The lamp of
connection was glowing between us when
127
126
moment we met, I remained firm and she slipped fact is that Hadrat Adam gga was His close friend,
and fell." or it means that Allah & was unique in His
Oneness. Unfortunately, it was recorded in the
The above stoiy of Satan is no ordinary story. It is
preserved Tablet (Lauh-e-Mahfuz) that someone
the first story which Allah & relates in the
be accursed. I considered everyone else to be
Qur’an. There is much guidance in it and many
servants of Allah were guided by it. As stated that someone and never thought it will be. Allah
by the author of Ruh al-Mafdni: “We do not know & willed me to be the accursed one, and so, He
how many eyes this story caused to lose sleep made me such. As for the story of Adam, it was
and how many fountains of tears it caused to just an excuse. 0 Khaqani! Don’t ever rely on
flow." But this was only until such time when the your obedience because Satan’s story was related
Qur’an was read and studied with understanding. to the people of the world so that they may take a
We also read these verses but they do not cause lesson from it."
the slightest movement in our hearts. Whereas
Look: We learn from here that relying on one’s
this one story is sufficient to completely uproot
acts of obedience and regarding them to be
evils such as pride and haughtiness from our
worthy of consideration were actually the
I hearts. Satan was destroyed because of his pride
attributes of Satan. The same thing was done by
and self-ego, while Hadrat Adam 8^ turned in
the fearless worshipper who considered himself to
repentance, his error was pardoned, and he be religious and looked down on the other person.
became an accepted and beloved servant of Allah The same was assumed by Satan. He thought
tt. that he will not be the accursed someone, rather
it will be someone from the humans or angels. It
Hadrat Maulana Thanwi rahimahuUdh used to
was he who was destined to be the accursed one,
occasionally read the poem of Khaqani which
while he considered himself not to be the one. On
deals with this story of Satan and Hadrat Adam
the other hand, each of the angels who were
85B. Those who were present would thoroughly
protected from this feared becoming the accursed
enjoy Hadrat’s rendition and they would go into
one.
an ecstasy. Hadrat used to read these lines:
The boastful worshipper did not fear the
“Satan used to say: I had engaged in abundant
punishment of the Hereafter
obedience of Allah & and He was closer to me
than my heart and soul. Adam was created from
The exact same thing happened here between the
soil while Allah created me from light. I used to
fearless worshipper and the fearful sinner. The
consider myself to be His close friend. But the
worshipper did not fear being taken to task in the
128
129
least. Instead, he felt totally at ease in this regard, worshipper, there was a deficiency in his imdn.
On the other hand, the sinner feared being taken That is why he was ostentatious. He worshipped
to task by Allah & Shaykh Sa'di rahimahullah [Allah &] to show people, and so, he did not
related this story and thereby put a complete end receive the slightest share of Allah’s ma'rifat
to the boastfulness of worshippers. We learn from (recognition). Had he possessed ma'rifat, it would
this that a shaykh is really a murabbi (a guide have kept him away from such boasting.
and a tutor) because it is the work of the buzurgs
to guide and tutor, and to draw attention to any The following words of Allah & are considered by
approaching misguidance. those who have ma'rifat

jjJjtu (J I I
Understand another point at this juncture.
Shaykh Sa'di rahimahulldh is not speaking about
an audacious and fearless sinner. Rather, he "The wrongdoers shall soon learn by what kind of

I
speaks about the attribute of fear in the sinner. turning they will turn.” (Surah ash-Shu'ara’, 26:.
We learn from this that a different ruling applies 227)
to a sinner who has no fear. For example, there is
a story about a person who was about to die. He This verse is extremely difficult on the buzurgs
addressed his beloved [woman] saying: “O my and it causes them to tremble with fear. Had the
beloved! I give precedence to your love over Allah’s worshipper benefited in the least from his
love.” Allah 36 forbid, Allah forbid! This is worship, he would have never made this
absolute unbelief. audacious statement: “O Allah! When the entire
world gathers on the field of Resurrection for the
There was another person who was saying at the accounting of deeds, do not cause me to rise with
time of his death: “This fabric is four rupees a this sinner.”
metre and this fabric is three rupees a metre."
Allah & forbid. Now you see! Shaykh Sa'di rahimahulldh is not
generalizing and is not saying that all sinners are
We are not speaking about such sinners. Rather, better than all worshippers. Rather, the stoiy
we are speaking about sinners who have some refers to the sinner who feared Allah humbled
reservation [about sinning]. When there is himself, expressed remorse and regret over his
reservation, there is fear. When there is fear, sins, had fiill conviction in the Hereafter, and
there is imdn. And when there is iman there is made du'd’ to Allah with absolute devotion. His
salvation. So his [the sinner’s] salvation was du'd’ was accepted and he was forgiven.
actually because of his imdn. As for the fearless

130 131
As for the worshipper, it refers to the one who believer and obedient believer equal. This verse
was proud and boastful, and his worship did not was revealed in connection with the unbelievers.
create the slightest humility in him. Shaykh Sa'di 'The author of Ruh al-Ma'ani states: Kalbl narrates
rahimahulldh is according superiority to such a that 'Utbah, Shaybah, and Walid ibn 'Utbah said
sinner over such a worshipper. We know the to Hadrat 'All Hadrat Hamzah and other
principle: believers:

c Op ji^ *
J '
LJlA- li>- jr
**

jjjJl u—*>■ ®
cJjj (LjjJI (3 (J
*
** ’
There are different levels of kufr. And there are
different levels of disobedience.

There are sins which would convey a person to In their absolute pride and haughtiness, these
the Hell-fire. Shaykh Sa'di rahimahulldh is not unbelievers ['Utbah, Shaybah and Walid ibn
speaking about the merits of such sins because it 'Utbah] said to the believers: “Your religion is
is also against explicit texts of the Qur’an and nothing. Even if what you say is true, our
Hadith. condition in the Hereafter will be better than
yours, just as it is better in this world.” This verse
This verse causes worshippers to cry was revealed in reply to their claim.
Allah & says: The author of Ruh al-Ma'ani comments:

obJUaJl IjLapj |; C)l oUmJI IjJl ^1 ^‘GaJl ijb- Lp

Although this verse was revealed in connection


with the believers and unbelievers - i.e. they
“Do those who have earned evils think that We
cannot be equal - the condition of a sinful
will make them equal to those who believed and
believer and obedient believer can be gauged from
did good deeds, so that their living and their
it. That is, the two cannot be equal. The author
dying will be the same? It is an evil claim which
continues: This is why we see many worshippers
they make.” (Surah al-Jathiyah, 45: 21)
ciying when they read this verse, to the extent
We learn from this verse that the believers and that it is known
as:
unbelievers are not the same, nor is a sinful

132 133

^ere is no dearth of such people even today. We


j0 not find people crying when they read such

verses. When a person qualifies as an 'alirn and


“A verse which causes worshippers to cry.”
starts rendering some Dini services, we find
people in every assembly and meeting place
A narration states that Hadrat Tamlm Dari was
backbiting him, speaking ill of him and finding
reading Surah al-Jathiyah. When he reached the
fault with him. In actual fact, Satan causes these
above-quoted verse, he read it repeatedly and
people to have negative thoughts about the
continued crying until the morning. He was
person so that people do not learn Din from him.
reading salah near the Maqam-e-Ibrahim at the
Satan befriends many devils from among humans
time.
for this purpose. These “devils” become obstacles
Bashir the freed slave of Rabi
* ibn Khaytham in the path of the truth, and there is no one to
relates: Rabi' was performing salah and came to say anything against these thieves and robbers.
this verse. He continued reading it until the
l am not saying something which is unfounded,
morning.
but you will not hear it from anyone. What a
shameful thing! The worshippers are crying from
Hadrat Fudayl ibn ’Iyad rahimahulldh used to
reading this verse, while the sinners are spending
address himself whenever he read this verse. He
all their time criticizing the religious people and
would say: “O my soul! How I wish you knew
which of the two groups you belong to.” mocking at them.

Since this verse could be applied to the righteous Allah jfc says further on: The people are wrong in
assuming these two groups to be equal. How can
and sinful as well, the pious elders used to ciy
when they recited it. The author of Ruh al-Ma'ani the obedient and disobedient be the same? By
continues: “I saw many of those who were saying this, Allah has really wiped off the tears
deceived into committing sin (many of those who of the righteous people, if not, the sinners would
were engrossed in immorality and shameless have cast them aside completely. Without doubt,
deeds by night and day) saying verbally and Allah St maintains the righteous in this world. If
through their actions: ‘On the day of not, the sinners would have left no stone
Resurrection, we will be better than many unturned in trying to uproot them. The righteous
worshippers.’ This is an indication of their clear face many hardships in this world. The wretched
deviation and the deception of their souls.” unbelievers are bent on deriding them, but now
the sinners are also following their ways.

134 135
g^aykh Sa'di rahimahulldh actually spoke In
The present verse contains much consolation for
the servants of Allah W. They envisage Allah’s & praise of fear of Allah and His mercy; and
affection, rejoice in it, and take enjoyment from it against evils such as arrogance, pride and
throughout the night. ostentation. The worship of the worshipper was
not evil, but his pride was certainly detestable. A
It is totally against the text of the Qur’an for these Hadith states in this regard:
deceived people to consider themselves better
than the righteous. But how can they understand (445 *• —*
4 o jjS" «ji Jlaix (j QIS” *"
J-
such texts when their nafs (self and ego) is their
text!? Allah it is saying that the two will not be "A person who has an iota of pride in his heart
equal. Now if people, due to their immorality and will not enter Paradise.”
shamelessness, appear to have overpowered the
righteous, and these criminals were to enjoy a Obviously, pride is a Satanic attribute. He was
superior position in the Hereafter as well, the also a great worshipper. But his evil quality of
Resurrection and its purpose become pride prevented him from humbling himself
meaningless. before Hadrat Adam Consequently, he was
disgraced and humiliated.
The obedient and disobedient are not equal
The story of Bal'am Ba'ura’
Since this Qur’anic verse makes it clear that the
obedient and disobedient are not equal, it is not In his Afathnaiuf, Maulana Rum rahimohuZZah
conceivable to think Shaykh Sa'di rahimahulldh narrates another story which depicts a person’s
considers all sinners to be better than all destruction on account of pride and arrogance. It
righteous people. The comparison which he is the story of Bal'am Ba'ura’ who was an ardent
provided and his commendation of the sinner was worshipper, ascetic, and a person whose du'a’s
based on something different, viz. the sin was used to be accepted. However, he opposed Hadrat
accompanied with fear. And this fear is an Musa sea and this caused not only his greatness
internal act of obedience connected to the heart to be snatched away from him, but even his imdn.
through which he gained salvation. On the other
hand, the worshipper’s worship was accompanied Maulana Rum rahimahulldh relates:
with pride and haughtiness; and this caused his
destruction. “Look at Bal'am Ba'ura’. People were enamoured
by him and accorded him much respect. The sick
used to be cured by his treatment through

136 137
spiritual healing. But when he went against «We knc 7 that you [Bal'am] have a lofty position
Hadrat Musa »a, his condition became as you and that you are beloved by virtue of your
may have heard from an 'alim - his imdn was obedience and piety. But you are not of his
snatched away from him and he was also [Hadrat Musa’s level. You should therefore
disgraced and humiliated. Such are the not step out of your boundary, and do not go
consequences of going against the Ahlullah.” against him. If you were to attack a person who is
more accepted and beloved [by Allah $g], you will
Maulana Rum rahimahulldh states further on
be sunk into the bowels of the earth.” (Kalid
that it was not just a few people who were
Mathnawi, vol. 1, part 2, p. 206)
punished for such opposition. He says:
Nevertheless, the sinner was successful by virtue
“Thousands of devils and people like Bal’am
of his humility and servitude, while the
passed through this world. Some are notorious,
worshipper was destroyed because of his
others are not so well-known. Allah caused his
arrogance and pride. The Ttlamd’ state that
story to become well-known so that it may serve
humility is the basis for all good character. When

I
as an example for other similar stories. This is
a person has humility, all his other traits and
similar to the administrators of the government.
characteristics are rectified. On the other hand,
When they kill highway robbers in the jungles,
pride is the root of all evil. When a person has
they bring the corpses of a few into the city so
pride, his other characteristics also become
that the city dwellers may see them and take
corrupt. The pious elders also state that Satan
admonition from them. This serves as a
did not really have any love for Allah $g, and the
prohibition to them from committing such
absence of love caused him to vex his pride. This
crimes."
is because pride and disobeying the beloved’s
“There were many thieves in the world like him, orders cannot co-exist. Hadrat Hafiz says:
but just a few were highlighted. It is not possible
“Every building has to suffer defects and
to list all those who were punished.”
deterioration. But the building of love is devoid of
Hadrat Maulana Rum rahimahullah states in defects and deterioration.”
another place: There is a line of them on the path.
Some have fallen here, others further on. In This is why Maulana Rum rahimahulldh goes to
short, the path is filled with those who were great lengths in explaining love [for Allah $t]. He
punished. He continues: says:

138
139
“Love [for Allah is the means to achieving M0 love! It is through you that our thoughts are
severing all relations except relationship with set right, and our illnesses treated. The urge for
Allah < and removing greed for this world from pride and fame are repulsed through you.” This
one’s self. Through love, a person is completely means, as opposed to other evil characteristics, it
purified from greed and all other evil has a special way of repulsing pride and desire for
characteristics.” fame. This is because lowering and effacing one’s
self is essential for love. And pride and self-
The treatment for evil characteristics effacement cannot co-exist.
In explaining the above, Hadrat Maulana Ashraf
So the way of jadhb is to create love for Allah
‘All Thanwi rahimahulldh said: “There are two through dhikr. When love is created, it casts out
treatments for evil characteristics: (1) Individual. all the evil characteristics from the heart. This is
This means that each evil characteristic must be the consequence of rishq-e-kdnuL (perfect and
treated separately. This is explained in Ihya’ al- absolute love for Allah <). In other words, when
rUtum and other books, and it is known as the love overpowers the whole heart, it casts out
way of suluk (2) Collective. Evil characteristics everything else from the heart and keeps them

I
are treated through dhikr wa shughl out. But as long as the love is deficient, the
(remembrance of Allah and other spiritual person is not free from danger. Thus, the pious
exercises) or as instructed by a shaykh-e-kamiL elders consider love to be dangerous when it is on
Love for Allah is created in the heart and when such a level [of deficiency). But they do not
it supersedes everything, the person’s self and ego explain the reason for it. After pondering over it,
will wane, and all the evil characteristics which we conclude that it is dangerous because the
resulted from his ego and claims of greatness will person has to cross many dangerous situations
be removed. This is known as the way of Jadhb. and conditions. It is difficult for the one who did
Although the first treatment is not fraught with not experience such danger to understand it.
danger, it is lengthy. Although the second
treatment is dangerous, it is quick. Each shaykh Consequently, it also results in arrogance and
has his own inclination.” pride in the person, and he also claims to be
equal to the ahl-e-kamdl (those who reached a
Maulana Rum rahimahulldh prefers the second level of near perfection). When a person
treatment, and so he instructs it, encourages it, experiences a certain joy as a result of his
and speaks in praise of it. He says: deficient love, he does not remain within his
limits. Instead, he feels he has surpassed
everyone in this path. Thus, it is inevitable for

140 141
such a deficient person to claim perfection. This When we see people today not reaching Allah 3£
is a very dangerous situation. It is also incorrect through good deeds, it is because they do not
because although he has obtained some love and have love for good deeds. Since they have no love
realizes that he has obtained a certain treasure, for these deeds, they cannot develop love for Allah
he may do so, but he has no right to claim & Understand well what I am saying. It is
equality with the ahl-e-kamdl or to feel he has extremely important. Direct love for Allah 3£ is
surpassed everyone. He ought to remain within dangerous - this is understood by ahl-e-
his boundary and limit. Maulana Rum mahabbat. But the love and ma'rifat (recognition)
rahimahulldh says in this regard: which are obtained through deeds are not
dangerous.
“If you are a proud and egotistic person, remain
within the limits. Fear Allah, fear Allah; do not Two categories of sinners
step out of the limit.”
Nevertheless, I was saying that there are two
I say that if a salik wants to be safeguarded from categories of sinners: (1) Those who are
this danger, then together with love for Allah &, audacious in committing sin. (2) Those who are
he must also have love for dhikr wa shughl. This not. Satan was audacious in his sin. Because he
is because if he has a bond and love for it, the lost his own treasure, he made it his habit to lead
path will become easy and free of danger for him. others astray and to fill them with pride and
This is why we have to engage in dhikr and good arrogance. Consequently, he caused these
deeds in a manner which causes us to love them. qualities which are most detested by Allah 3£ to
Once we love these deeds, we will have love for develop in that [fearless] worshipper [mentioned
Allah fa as well. The people who have love for previously]. There are numerous forms of
Allah St do not go up to the heavens; they remain worshipping Allah 3£. The angels devote
here. But they have a special bond and affinity themselves to His worship, and there is no one to
with those deeds. Therefore, the situation and ask how much worship they fulfil [because it is
condition will remain dangerous as long as love countless]. This is why the pious servants of Allah
for those deeds is not developed. This is because It shift their gaze away from their own worship
love for Allah 3s which is not developed through even after an abundance of worship. Such a
good deeds is a dangerous love. As for the love person is known as faqir ilallah (a person who
which is created through good deeds, there is no considers himself in total need of Allah 3£). In like
danger in it. manner, these pious servants turn their gaze
away from the faults of others.

142 143
After a person acquires Allah’s love ana Shaykh Sa'di rahimahulldh also prohibits the
ma'rifat, and after he engages in His worship ana above-mentioned reliance on one’s deeds. He says
obedience, it is difficult for him not to rely on all in the story about the fearless worshipper:
this, and to place his reliance solely on Allah’s $
grace. It is difficult to do this. It is not a great feat “The worshipper was destroyed because he placed
if a poor person does not consider himself to be his trust in his obedience. On the other hand, the
rich. But it is extremely difficult for a wealthy sinner pondered and reflected over his sins, and
person to consider himself to be poor. was extremely remorseful. This is why he gained
salvation.”
Humility and reliance are fundamental
You have one person who does not have any good
merits
deeds, and so, he does not rely on them. Another
has good deeds and places his trust in them. The
The mashd’ikh state that two qualities are really
latter is worse than the former. If a person is
excellent in the pious elders, and these two
externally evil and he goes to Hell, we will not be
qualities are the sources of all their other merits.
so surprised as we will be at a person who
One is humility (tawad.u') and the other is
maintained a good outward condition but it
reliance (tawakkul}. This was always the way of
became the cause of his entry into Hell. We learn
the righteous. A poet says:
from this that it is detestable for a worshipper to
think highly of his worship. And it is most
“According to the Tariqah, it is an act of kufr to
commendable for a sinner to place his trust in
rely on one’s piety and intelligence. Even if a salik
Allah’s W mercy and kindness.
possesses a hundred merits, he must place his
trust in Allah •fc.” The pious elders do not rely on their good deeds
even after carrying them out. Rather, they rely on
Hadrat Maulana Thanwi raJrimczhulldh included
Allah’s grace. This is the meaning of tawakkul.
this poem of Hadrat Hafiz rahimahulldh in his
Tawakkul applies to our obedience just as it
wa'z (admonition, talk). Even if just this one
applies to our sut/enance. In other words, we
poem was quoted in Hadrat’s uxi'z, we could have
must do all good deeds but place our trust in
said that Hadrat explained the Tariqah in its
Allah St This means that we must understand
entirety, because it is really the essence of the
that we will only succeed if He shows His mercy
Tariqah.
to us. If not, it is possible for us to be taken to
task for the same good deeds.

145
144
You have seen the unanimity of Hadrat Sa'di
Consequently, Allah punished me by causing
rahimahulldh, Hadrat Hafiz rahimahulldh, Hadrat
me to miss a few fard (compulsory) duties as a
Maulana Thanwi rahimahulldh and other
result of sleeping. I was addressed internally: ‘O
masha’ikh with regard to the matter that man
Ibrahim! Become My servant and you will acquire
must also adopt tawakkul in worship. I am saying
comfort.’” In other words, when We cause you to
the same thing as follows: Allah created man
sleep, you must sleep. When we inspire to stand
for His worship. Disobedience to Him entails
up in worship, you must stand up. You do not
idleness. Worshipping Him and relying on it
have any choice in-between these two.
[worship] is akin to tashbih (considering an equal
with Allah &), and worshipping Him and relying Look! Hadrat Ibrahim ibn Ad-ham rahimahulldh
on Him is tauhid (belief in His oneness). is enumerated among the senior auliya’ of Allah
fc. But he says about himself: “There was a time
The pious elders made this tawakkul their salient
when I placed my trust in my good deeds.”
feature and way. Do you know where they derived
Although Allah removed him from this
it from? Rasulullah said on one occasion: “No
situation by virtue of his sincerity, we learn that
one will enter Paradise on the basis of his deeds.”
it is not impossible for a person to place his trust
Hadrat 'A’ishah radiyalldhu ranha asked: “Even on his good deeds after doing them. A person can
you, O Rasulullah?” He replied: “Yes, even me. only come out of Allah’s wrath if he is sincere and
Unless Allah covers me with His mercy.” submits himself before Allah and places before
him Allah’s W power, independence and
When the Chief of the Prophets and Leader of the
sovereignty.
Auliya’ £ is saying this about himself, how can
any wall or Sufi place his trust on his good The pious elders explained various themes in an
deeds!? This Hadith is the basis of the Sufis for effort to remove us from this folly, and they
considering it objectionable to place one’s reliance endeavoured zealously to explain it to people.
on one’s good deeds. Rather, they place their Shaykh Sa'di rahimahulldh who is an imam in
trust solely in Allah this field writes in his Bustan:
The story of Hadrat Ibrahim ibn Ad-ham “If a person is heedless of Allah and deceived
rahimahulldh is related in Tarsi' al-Jawahtr al-
by this world, do not have any hopes of Din in
Makkiyyah. He relates: “One night while I was
him. If a person only looks at himself, do not
engaged in dhikr, I fell asleep. I was discomforted expect him to look at Allah If you desire status
by this because at the time, I was like those who for yourself, do not be like the wicked who look at
placed their trust in their good deeds. others with derision. How can an intelligent

147
„.cCOrding to the Tariqah, it is an act of kufr to
person ever think he can achieve status through iy on one’s piety and intelUgence. Even if a salik
pride and arrogance!? Do not seek a status better Assesses a hundred merits, he must place his
than the one in which people say that you are a Ristin Allah
person of excellent character.”
tfadrat Maulana Thanwi rahimahulldh used to
“Just think and reflect! If another person like you Jead this poem in a manner which was really
were to vex his pride over you, will you ever be I enjoyed by those who were present. The manner
prepared to consider him a buzurg? You should in which he read it demonstrated his internal
therefore not do this out of pride, as other proud condition. He would also read the following lines
people behave before you. If you enjoy a lofty
: of poetry:
position, intelligence demands you not to scoff at
those who are below you. Very often, a person on “Do not walk like a heedless person. The caravan
a lofty position slips and falls. And his place is of the true men of the path traversed the Sanglaj
taken by those who were lying down. ” jungle in an orderly and continuous manner. Do
not lose hope because those who drink the love of
“I accept that you are pure from faults and you
Allah £ are able to reach the peak after having
are a pious person. But what right do you have to
been in the pits.”
wrong me? One person is holding on to the cover
of the Ka'bah while another person is intoxicated Hadrat Thanwi rahimahulldh used to quote the
in a bar. Now if Allah wills to make this following poem as well:
drunkard into His accepted servant, who is there
to stop Him? And if He wills to expel the person “Do not worship Allah tfc like the poor people who
who is holding on to the Ka'bah from His court, do work only if they are paid, because your
who is there to bring him back? Neither does this Master knows exactly how to pay His servants.”
worshipper have any right to rely on his deeds,
nor are the doors of repentance shut upon the He would also say:
sinner. When such is the case, how can any
ascetic vex his pride over a Ubertine, and how can “I fear that on the day of Resurrection the halal
it be permissible for him to rely on his worship? food of the shaykh may not surpass our haram
water."
I quoted the poem of Hadrat Hafiz rahimahulldh
previously: These poems are undoubtedly the spirit and soul
of tasawwuf. Hadrat Hafiz rahimahulldh says:

149
148
“The ascetic could not traverse the path safely He said this out of pride. A person does not have
because of his pride and arrogance. The person pride for no reason; there are causes and reasons
who had lost the way entered Dar as-Salam for it. Here the reason was his considering himself
(Paradise) by virtue of his servitude and to be a pious person on account of his worship.
submission." He thought to himself: “I am a worshipper. I
worship Allah by night and day. That is why I
This was the way shown to us by the pious elders am his accepted servant.” On the other hand, the
of every era. Hadrat Haji Sahib rahimahullah condition of true buzurgs in Allah’s court is as
says: | follows:

“The worshippers may rely on their worship. But “The buzurgs removed buzurgi (piety) from their
a worthless and poor person like me will rely on heads."
his crying over his sins.”
This means, they do not keep thoughts of piety in
We do not have the time for all this, but I their heads. Allah iW is most independent and
explained it to you so that if you learn it, you will sovereign. The angels, whose food is worship, also
benefit from it. submit to this rule.

Now listen to something more about our previous Allah’s $ greatness and independence
theme, viz. Hadrat Tsa and the fearless
worshipper. Shaykh Sa'di rahimahulldh speaks about Allah’s
being and attributes in the introduction to his
Shaykh Sa'di rahimahulldh relates that when the Bustan. How excellent his words are! He says:
worshipper looked at the sinner, he said he was
very lazy, unfortunate and immature. He also “Allah places the crown of good fortune on the
said that he does not want to be near him head of one person, and removes another from
because some of his fire might afflict him. He the throne and brings him to the ground. The hat
added: of success is placed on the head of one, while the
shawl of wretchedness is cast on another. The fire
“O Allah! When all the people assemble on the was made into a garden for Hadrat Khalllullah
field of Resurrection, do not resurrect me with [Ibrahim 8^1 while another group [Pharaoh and
him.” his people) were conveyed from the river Nile to
the fire of Hell.”

150 151
“If the first is a display of His grace and kindness, at his own condition and filled his heart with fear
the second is a display of His greatness. He sees humility?
evil deeds from behind the veil, but He also casts
a veil over them through His grace. If He were to Shaykh Sa'di rahimahulldh relates a story of a
unsheathe His sword with His royal authority, villager and the king’s army, and explains this
even the close angels will be left terrified and point to us.
speechless.”
The gist of the story is that a senior person of a
“If He were to announce His kindness, even Satan village and his son passed by the king’s army.
would have expectations of salvation. The pious When the son saw the pomp and awe of the army,
cast aside their piety in His court which is an and the powerful movements of the soldiers; he
embodiment of kindness and piety.” also saw how small and insignificant his father
[who was a senior leader of the village] became in
If such is the lofty position of Allah who is even front of them. He asked his father: “Why are you
going to bother about inquiring about your appearing like a pauper and a servile man here?
worship? Great angels spend all their days and After all you are also the senior man of the village,
nights in His worship and still consider it and the leader among leaders? Why, then, are
deficient. But this worshipper [mentioned you behaving like a restless person who is on the
previously] engaged in a little worship and verge of dying? Why are you shaking like a tree in
considered himself to be a buzurg. This was a front of the king?”
proof of his insincerity. A person who is not a
The father replied:
buzurg but wants to be included among them will
make such statements. It is not easy for him to
“Without doubt, I am certainly a leader and a
uphold the requirements of buzurgi (piety), and
ruler. But my honour is restricted to the village.”
so, it is inevitable for him to resort to boasting.
Such a person did not acquire any of the benefits Shaykh Sa'di rahirnahulldh states further on as a
of his worship. Worship is actually a bond conclusion to the story: The reason for the fear
between the worshipper and the Being who is which the pious personalities experience all the
worshipped. But this person neither recognized time is that they are in the royal court [of Allah
his self nor the Being whom he was worshipping. £]. 0 you heedless person! If you think you have
Had he possessed the slightest ma'rifat, would he some position and authority, then know well that
have been so proud and arrogant? Would he have you are also in the village [and your honour is
looked down on others? Or would he have looked restricted to it].

152 153
I related this story at the point when I said that if The reason for criticizing the worshipper
the worshipper had acquired a little ma'rifat, he
would not have thought highly of himself and his 1 said it before and am saying it again; the
own worship
* But because he holds it in high criticism which Shaykh Sa'di rahimahulldh
regard, we conclude that he did not acquire any levelled against the fearless worshipper was not
ma'rifat as yet. The Tariqah means self- because of his worship but because of his
effacement (/ana). When worship has an effect on fearlessness. The honour and merit of worship is
a worshipper, he drowns himself in the established from the Qur’an and Hadlth. Allah W
remembrance of his beloved [Allah and he says:
obliterates his existence in Allah’s $5 presence.

Shaykh Sa'di rahimahulldh proves this point in a


striking manner under the heading, The story of “We decreed in the Zabur after the admonition
Kormak shab tab. He says: that My righteous servants shall eventually
inherit the land.” (Surah al-Ambiya’, 21: 105)
"You may have seen an insect which gives off a
Bk light at night, flying around in the garden and Although it is said that the “land” refers to the
fields. A person addressed this insect saying: ‘0 land of Paradise, Hadrat Ibn 'Abbas states:
you glittering insect, why do you not appear
■ during the day?’ Listen to the intelligent answer djii JjIj Jy jAj qJp’ Ljjjj LjjJl (jxsjl 14
given by this glittering insect which is created
from soil. It replied: ‘I live in the fields by day and : Jbu

night, but my presence is not seen before the


sun.’” It refers to the land of earth which will be
inherited by the believers and ruled by them. Al-
Glory to Allah! See how the Shaykh proves self- Kalbl is also of the same opinion, and he supports
efiacement with such simple stories. When the it with this verse: “He [Allah $g] shall certainly
worshipper’s tongue moved like a scissor against make them deputies on earth.”
the sinner, it was really because he neither
Nevertheless, Allah states further on:
obliterated his existence nor did he get a whiff of
ma'rifat Had he acquired these qualities, he
would not have made such haughty and arrogant
statements.

154 155
L»j JjIp LcOO I>Xa jl
jje pious, whereas, their bond with Allah W has
been severed.
“It is in this that the people who [truly] worship
[Allah] reach their objective. We have not sent you | poet says:
but as a mercy to the worlds.” (Surah al-Ambiya’,
21: 106-107) “When he sees people showing high regard to
him, he becomes proud and loses control over his
Who will inherit the land? self.”

Look! The above verse states that balagh He becomes a manifestation of the couplet:
(reaching their objective, and sufficiency) is
specifically for those who truly worship [Allah $g]. "He is an overworked wretch. He may endeavour
We leam from this that if you want to inherit the the entire night, but he makes no progress
land, you must engage in Allah’s worship. It whatsoever.”
shows the merit of worship. It refers to worship
through which the worshipper desires Allah’s it I am saying that the merits of worshippers are
established from Qur’an and Hadith. Yet, Shaykh
pleasure. Not a worship which he continues doing
Sa'di rahirnahulldh is criticizing them here. The
while his evil condition also becomes worse -*as
fact of the matter is that they are not really
was the case with this fearless worshipper
worshippers. There are two reasons for this: (1)
[mentioned in the beginning]. His worship is not
They become proud over their worship. (2) Their
meritorious because it was not for Allah it was
ostentation and boasting creates stupidity in
for the creation, and he was worshipping his
them. On the other hand, when a person seeks
worship [and not worshipping Allah &g]. This is
Allah & his intellect is straightened.
why Shaykh Sa'di rahirnahulldh referred to him as
one who worships his worship. Such people An 'arif is an intelligent person
develop a self-ego, and so, the more worship they
engage in, the worse their character becomes. If An 'arif is the most intelligent person. The claims
people were to praise them, they become even which these [ostentatious] people make are to
worse. When people have been deceived by their their detriment because people recognize such
ostentatious worship and are now at their beck claims and remain aloof from them. This is
and call, they do not think of their own internal obviously harmful to them because it goes against
wickedness. Instead, they consider themselves to the objective of boasting. But they are also
compelled into adopting such foolishness because

156 157
undoubtedly a very difficult point. Only if Allah
when they receive nothing from Allah M they
shows kindness to a person, will he be able to
inevitably have to resort to such fabrications and
save himself. If not, he will find it very difficult,
futilities. If a person is not honest, he is inevitably
fhe buzurgs say that it is kufr (unbelief) to place
a liar. Now how can liars develop conditions like
one's trust in one’s worship. Hadrat Hafiz Sahib
those of the truthful!?
says:
It is stated with regard to Musaylamah, the
“According to the Tariqah, it is an act of kufr to
impostor, that he used to ask the people to
rely on one’s piety and intelligence. Even if a salik
include his name in the adhart together with the
possesses a hundred merits, he must place his
name of Rasulullah It was as though he was
trust in Allah W."
claiming equality with Rasulullah He realized
that rejecting Rasulullah would not be well
It is an act of kufr because man ought to rely on
received, so he added his name to his. This is why
Allah W alone, on His grace and His kindness. He
the rulama say that if a person is nothing and
has committed an act of the unbelievers by
makes claim to certain merits, then he is the
placing his trust on something apart from Allah
brother of Musaylamah, the impostor.
ft
Shaykh Sa’di rahimahulldh related the story of
An important investigation
this person so that you may be able to recognize
such a person. When a person makes claims, you Understand one point here. Just as a person
must conclude he is nothing. He has been relies on his abstinence and obedience, he
discarded from the court of Allah sometimes relies on his sins as well. In other
words, a sinner’s gaze shifts from Allah’s
Even in this story, the worshipper developed pride pardon and kindness, and becomes confined to
over his worship. This was totally against the his sin. Consequently, when he looks at his many
requirement of worship because it ought to have sins, he is overcome by despondency and thinks
created humility, servitude and submission in that he will never be forgiven. It is as though his
him. On the contrary, pride, ostentation and focus has shifted completely from Allah’s
haughtiness developed in him; and these are the pardon and kindness. The mashd’ikh consider
essential ingredients of disobedience. He looked this to be a dangerous condition because Allah
up to his worship, relied on it, and considered says about the sinners:
himself independent of Allah’s mercy. He
became proud over his worship. These qualities
normally develop in the pious. This is
159
158
gut there are times when a sinner becomes
•^4
** ujjiii audacious in his sins. Let alone having any
remorse and regret, he becomes boastful of his
gins. He commits a sin at night, and relates it
“Say: 0 My servants who wronged themselves. Do
proudly during the day. This is known as
not despair of Allah’s mercy. Surely Allah forgives
audaciousness, and such a person will be taken
all sins.”
to task on the day of Resurrection.
This is the Islamic belief. On the other hand, it is
Nevertheless, Allah teaches us that a pious
as if this person is saying that Allah can never
person must think of Allah’s punishment together
forgive him. This person is extremely foolish and
with His mercy. And a sinner must think of His
witless.
mercy together with having fear for Him.
Nevertheless, whether a person relies on his
Glory to Allah! Look at how well he explained the
obedience or his disobedience, both are
wisdom of the SharTah. It is as though he
reprehensible. A worshipper relies on his
explained the principle:
obedience because he is not cognizant of Allah’s
& power to “punish whomever He wills”. As for
the sinner who relies on his disobedience, he is
not cognizant of Allah’s statement:
‘imdn. is suspended between hope and fear.”
4>l iL-j IjjaZii V (Qamar az-Zaman)

One more point needs to be understood here. In


“Do not despair of Allah’s mercy.” the above story, Shaykh Sa’di rahirnahullah
referred to the worshipper as a “fearless
Balance and equity demand for a worshipper to
worshipper”. We learn from this that worshippers
be pleased by his worship, but to remain fearful
are of two kinds, fearful and fearless. Now who is
of Allah’s punishment at the same time. In like the one who is a fearless worshipper? Shaykh
manner, a sinner may fear his sins, but at the Sa'di rahinvahulldh delved into another theme
same time he must believe in Allah’s mercy and before relating the above story. It is titled: The
forgiveness. If a sinner possesses this quality, he consequences of egotism and the blessings of
will be successful despite his sins. You saw this servitude.
in the story of the fearless worshipper and the
fearful sinner.

160 161
He gives a word of advice in this regard: “I accept ^lesson from our pious elders
you are free from faults, but do not frown at us
who are filled with faults.” QjOIy to Allah! From these lessons of our elders
learn how lofty the standard of character is! A
This means: If a person is free of faults, then oerson who does not commit sins, and is in fact
glory to Allah 3&! What can we say!? At the same divinely protected from sinning (ma'sum) is not
time, he should not look at the faults of and given the right to despise any sinner. His good
criticize those who are sinners and are filled with fortune lies in considering himself to be
faults. If he abstains from doing this, his piety insignificant and having a high regard for others.
will be perfected and he will be known as a fearful This is because one shall be judged according to
worshipper. But if he despises and looks down on how he departed from this world, and no one
others while carrying out his acts of worship, he knows this with certainty.
may be called a worshipper on the outside, but he
will not be a fearful worshipper. We learn from As for deeds, how can any person vex pride over
this that it is easy to be a worshipper, but them when a Hadith states that Rasulullah
difficult to be a fearful person. said: “No one will enter Paradise on the basis of

I
his deeds.” Hadrat 'A’ishah radiyalldhu fanhd
Consequently, when Shaykh Sa'di rahimahulldh asked: “Even you, O Rasulullah?” He replied:
referred to him as a fearless worshipper, it was *Yes, even me. Unless Allah W covers me with His
because of his harsh words and unmannerly mercy.”
conduct with the sinner. We learn from this that
when Shaykh Sa'di rahimahulldh prohibited the The fearless worshipper did not know this or did
pious from obstinacy, he followed it with a stoiy not practise on it. But Rasulullah & taught it to
of a fearless worshipper to explain this theme the ummah through his words, actions and
further. We conclude that his obstinacy was the conditions; and the ummah, learnt it from him.
cause of his fearlessness, and the cause of the
Look at the humble and unassuming couplets
obstinacy was his considering himself to be a
which Shaykh Sa'di rahimahulldh brought at the
pious person, and having a high regard for his
beginning of his Bustan. Glory to Allah! Merely
good deeds. This resulted in his despising and
reading them creates a certain condition in the
looking down on others. reader. The loftiness of Allah Is and Rasulullah
and one's own insignificance are created in the
heart. He says:

163
162
“O Allah! I make one request through author is referring to himself] say in your praise?
blessings of the children of Fatimah. My reque^ 9 prophet! May Allah’s peace and salutations be
is that I must depart from this world with on you.”
Whether You reject or accept my d.u.ra\ I will
present on the day of Resurrection, my hand wyj Look at the pure theme - that is, the praise of
be outstretched, and it will be holding on to the Allah & - with which Shaykh Sa'di rahimahulldh
garment of the family of Rasulullah & q commenced his book. He then followed it with an
Rasulullah, O you who will hold a lofty position h emotional praise of Rasulullah &. Each couplet is
Allah’s royal court! What loss will it be to you if a immersed in respect and humility. Now listen
handful of obedient servants become guests h further. In chapter four of the same book, he
Paradise through you?” relates an incident portraying the humility of
Sayyid at-Ta’ifah Hadrat Junayd rahimahulldh.
“Allah spoke highly of you, Jibra’Il 8® kissed Uris shows the extent of love and affinity which
your blessed ground, the heavens humbled the buzurgs had with the life of Rasulullah & The
themselves before your rank and position, and humility and servitude which was displayed by
you were already created when Adam was still Rasulullah was emulated by the special
between water and soil [still in the process of servants of this ummah. They proved through
creation].” I their actions that this is the only way. Shaykh
Sa'di rahimahulldh says:
“You were the basis for the coming of the entire
universe. The things which came into existence II heard that Hadrat Junayd rahimahulldh saw a
after you are actually your branches. I do not I dog in a jungle in San'a. The dog’s hunting teeth
know what to say about you which will appeal to had fallen off. It had also lost the strength of its
you because you are far above whatever I say in daws which had been powerful enough to catch
your praise. The following statement of Allah W is lions. The dog had become powerless like an old
sufficient to prove your honour: | fox. It would either hunt buck after hunting
’mountain goats, or it would eat the leg of the
.ibuSfi u ‘j'j jj sheep belonging to the tribe.”

“Were it not for you, I would not have created the “When Hadrat Junayd rahimahulldh saw this
heavens.” poor, weak and injured dog, he took out a piece of
some food from his provisions and placed it
“And Ya Sin and Ta Ha are sufficient for your before the dog. I have heard that Hadrat Junayd
praises. What can this unqualified Sa'di [the 'WmohuIIdh would cry profusely and say: ‘Who

164 165
•Uy heart is crying out, giving me hope and
knows who is the better of us in the sight of AM
saying to me that Allah 5s feels ashamed before a
5e? I may appear to be in a better position than
grey-haired believer. If it is correct that Allah 5s is
this dog today, but I do not know what fate has
shy of me, then it is most astonishing that I am
destined for me tomorrow.”
not ashamed of my own self!?”

“If my feet of frndn do not slip, I will place the


’Have you not heard about Yusuf 8^\? Despite
crown of Allah’s 5s pardon on my head. If, Allah
going through so many hardships, and suffering
forbid, the garment of ma'rifat does not remain on
imprisonment, when he became the ruler and
us, then I am most certainly worse than this dog,
reached a high position of authority, he pardoned
and it is far better than me. This is because even
his family members for their crimes against him.
if this dog has a thousand wrongs, when it dies, it
And why should this not be the case? After all,
will not go to Hell, while Hell is prepared for
when Allah 5s made him such a handsome man,
humans.”
He also bestowed him with excellent character.
Yusuf did not imprison them for their wrongs,
Glory to Allah! Look at the gist of the story. 0
and he did not reject their counterfeit money. If
Sa'di! This alone is the way. Those treading the
such is the level of pardoning of a Prophet, we
path of the Tariqah never looked at their selves
also have hope in Allah’s kindness. We hope that
with honour. In other words, they did not suffer
He will pardon this worthless person solely out of
from egotism and self-honour. Rather, they
His mercy and kindness. I too have not come with
always chose to be humble. This is why they
surpassed the angels - they never considered any capital. I have nothing but hope and
themselves to be better than even dogs. expectation. O Allah! Do not cause me to lose
hope in Your pardon.”
You have observed the beginning and middle
portions of Shaykh Sa'di’s rahimahulldh speech. Did you see? Rasulullah taught the ummah to
Now look at his conclusion as well. It is make this du'd’".
appropriate to conclude with hope, and so, the
Shaykh taught us the way of doing this also. In IjIj

fact, he makes a du'd’ and teaches us how a


servant should turn his attention to Allah’s S “I am the one who is afflicted, the one who is in
mercy. Undoubtedly, the Shaykh was most [ need...”
excellent in this regard. He says:
See how well the ummah leamt this lesson and
practised on it.

167
olie who admits and confesses his sins. I beg of
What was the reason for Rasulullah g
you the begging of a destitute, I beseech You the
acknowledging his sins when he was ma'surrft
ueseeching of a wretched sinner, I ask You the
Now listen to the answer.
aS]dng of a fearful person who has been afflicted
by a calamity, and the asking of the person whose
The reason for acknowledging sins
neck is submitted before You, whose tears are
Allah & says in the Qur’an: flowing for You, whose body is humbled before
You, and who has submitted himself before You.”
*
iL *-
IjlaJL
Glory to Allah! Look at the level of acknowledging
one’s sins and the manner in which he consoled
“There are others who have confessed their sins and pacified the sinners through this du'd’l Look
[after] having mixed a righteous deed with
at the level of concern for the condition of sinners
another that was evil.” (Surah at-Taubah, 9: 102)
by saying to them that he is a Prophet for them as
well. If he were to abandon them, where will they
This verse praises those who acknowledge their
sins and speaks highly of them. Rasulullah’s go to? This is why he included himself in their
line and made a confession of sins.
rank was one of uL- Ob' (his character was a
physical manifestation of the Qur’an). How, then, Really, there is no shaykh who will lower himself
could Rasulullah turn away from acquiring this to the level of his murid and tutor him in such a
merit!? We know that every virtue and merit is way as demonstrated by Rasulullah
found to perfection in the Prophets M
Rasulullah therefore stood in the line of the Rasulullah’s teaching was as you saw above.
sinners, acknowledged his sins, and cried before The books relate a unique story of Sayyid
Allah and beseeched Him to the extent of Giysudraz rahimahulldh, who was a senior
fulfilling this duty as well, and surpassed personality of his time. The author of Mir’atul
everyone in repentance and seeking forgiveness. Asrar writes: I went to visit Glsudraz quddvsa
sirruhu. He gave me some money and instructed
Glory to Allah! Look at the words which he chose me to buy alcohol. I carried out his instruction.
for himself - words which no one else could have He said to me: ‘Pour it in a tumbler and give it to
uttered. He said: “I am the one who is afflicted, me.’ I did this. The shaykh drank it, and said:
the one who is in need, the one who Is crying out
You must also drink a glass of it.’ I had no
for help, the one who is seeking refuge, the one
alternative, considered the saying:
who is in fear, the one who is in awe [of You], the

168 169
Will a person who says it verbally and
comprehends it with his heart not be able to come
out from such a predicament through it? Yes, it
“An order is given precedence over respect.”
may take some time before it settles in his heart,
And drank it. I take an oath in the name of Allah but if he perseveres, insha Allah, he will come out

3s, the all-knowing, it was pure honey.” of such a predicament.

Glory to Allah! What conditions, and what A beneficial investigation


mysteries! The reason behind his actions is
explained thus: When the salikin, in their intense I now ask you: How can it be permissible for even
state of suluk, begin to look up to their worship the greatest of waits to commit such unlawful
and develop self-ego, they cast themselves into actions in order to come out of a predicament?
sin in order to remove their self-ego. When these The way of repentance as taught to us by
personalities go to such levels to lower Rasulullah is sufficient for us to come out of
themselves, Allah & changes the intrinsic nature sin. If we study the Qur’an, we will learn that
of things by virtue of their honesty and sincerity. repentance is the first of all deeds. Allah 3£ says:

The rulama’ explained this and have also written ijjyujL OjJUxJl

it in their books. But I say: If a Sufi falls into a aJ)I ijJjsxJ oJ JjALJIJ
predicament, what is the need for him to commit
an act which is not only against the Sunnah, but
‘They are those who repent, who worship, who
also against the Sharfah? The Sunnah ought to
are grateful, who remain abstinent, who bow
be followed even in such situations. This is the
down, who prostrate, who command good, who
only way which is illuminated and free from
prohibit evil, and who observe the limits set by
danger. In such a situation, a person ought to be
Allah. And give glad tidings to the believers.”
mindful of Rasulullah’s dufd’:
(Surah at-Taubah, 9: 112)

Allah enumerates some of the attributes of the


believers and mujahidin. The first of them is
“I am the one who is afflicted, the one who is in
taubah (repentance), and worship is mentioned
need, the one who is crying out for help, the one
after it. I had stated previously that Rasulullah’s
who is seeking refuge...”
i character was a physical embodiment of the
Qur’an. When he saw this attribute [of taubah] to

170 171
be the most beloved to Allah he remained
ways of striving, but if he does not make taubah,
the forefront in possessing it. He said:
ms deeds will go to waste. When a person does a
deed, he inevitably looks at it with regard. This is
why the pious elders stress taubah and consider
It to be the first step for entry in the royal court
“I am the one who is afflicted, the one who is in [of Allah M They know about its great influence
need, the one who is crying out for help, the one in Allah’s court, and so, they embrace it with
who is seeking refuge.. heart and soul. A poet says:

The reason for surpassing everyone is that the "Due to arrogance and pride within himself, an
Prophets surpass their followers in all ascetic (zahid) could not tread the path safely.
excellent qualities. So when Allah spoke in Whereas an immoral person entered Dar as-
praise of those who repent, Rasulullah placed Salam (Paradise) because of his submission and
himself at the forefront of this group. He crying [before Allah $g].
demonstrated this by fulfilling the responsibility
of seeking forgiveness (istighfar) and surpassed all The nafs is the cause of everything
in this regard. Taubah and istighfar are one and
the same. The only difference is that taubah is The fact of the matter is that the nafs is the cause
from the heart while istighfar is uttered with the of everything. When the nafs is corrupt, it
tongue. corrupts everything else. Worship is an excellent
thing. But once the nafs joins in, it corrupts
Since taubah is the first of all deeds, it will worship. This is why it is necessary to eradicate
remain first. If an unbeliever wants to become a and break it. Seeking forgiveness (istighfar) is the
Muslim, he will have to make taubah first. If a best way to break it. We learn that the original
sinner wants to become righteous, he will have to way is for man to continue repenting and seeking
repent. If a Sufi wants to tread the path of the forgiveness. My heart desires to quote the
Tariqah, he will have to repent first. In short, following couplet which used to be read very often
whether the person is an unbeliever or a byMaulwi Musa Sahib:
polytheist, a sinner or a worshipper, a Sufi or a
wall, if he wants to progress, he will have to make “Now we will never go out in search because we
taubah. If any of these people wish to progress, have found it. Once we found Rasulullah we
they will not be able to do so as long as they do found Allah W.”
not repent. A person can engage in a thousand

172
173
I say: Just as taubah is the first of all deeds, h
also the last because the starting point of a thin^ reflection, confession of sins, taubah.
is also its ending point. Someone asked a buzu^? istighfar, and denial of one’s own merits.

The pious personalities paid particular


L.
attention to dhikr, shughl, taubah and
istighfar
“What is the end of the Tariqah?”
! The book, Maktubat Ma'surniyyah, states:
He replied:
‘Pay particular attention to the halaqah-e-dhikr
ijluJl Ji b (the assembly of dhikr) and be constant in it. Be
desirous of solitude and seclusion, and set aside
“To return to the beginning.” an hour or two for it daily. Spend this time in
dhikr, reflection, thinking of your shortcomings
Thus, taubah is not merely a condition, but a and slip ups, and engage in taubah and istighfar.
stage, and a very high stage. This is why all the Engage in a denial of all your merits and
Prophets .$9 and auliyd’ held on firmly to it. When achievements. Spend your remaining time in
deriving benefit and passing on benefit to others.”
the Ahlullah reach this stage and they look at
(Maktubat, p. 227)
their incapability and shortcomings, taubah and
istighfar becomes their intrinsic and essential
What excellent advice! This means that a salik
condition. This is why Surah an-Nasr was
must set aside some time daily and engage in
revealed shortly before Rasulullah’s departure dhikr, reflection, taubah, istighfar, and in denial
from this world. It contains the order to glorify of his merits and achievements. Because this is
Allah $ and to seek His forgiveness. an effective way of removing conceit and self-ego
from his self.

At present, the condition of people is to pay no


“Glorify the praises of your Lord and seek His attention to the teachings of the pious elders.
forgiveness. Surely He is most relenting.” They merely want to fall on them. In other words,
they have made mere physical closeness to them
In emulation of this Sunnah, the pious to be their objective. Khwajah Ma'sum
personalities of eveiy era encouraged towards rahimahulldh also stated that a person must deny
his achievements in this special time which he

174 175
sets aside. This is because the masha’ikh state
over bounties on the basis that they are proofs of
that it is contradictory to servitude to ask Allah &
fail’s pleasure. But for the person to be pleased
for achievements [and higher ranksl. In fact, it is
when he receives bounties, and displeased when
disrespectful. The book, Tarsf al-Jawahir states
they are taken away from him, this is totally
that this results in a person losing more than unacceptable because he must be one who is
what he has achieved. This is because Allah
floslub al-irddah. (one whose will has been taken
created man and made this world a place of trials
away from him). A poet says:
and tribulations. He ordered man to do certain
things, and prohibited him from doing certain >li)\ J| Js-Jl e-j lil - >1 OUJ JL.
things. Now if he is a true servant, his sole task
must be carrying out His orders and asking Him
•When I seek the path of rectitude, then it is my
for inspiration and ability to carry them out. It is
objective to forget my objective.”
essential for him to ensure nothing apart from
Allah 3g has an influence on his heart. He must Consequently, Allah’s servants remain pleased
endeavour to sever all ties which create a defect
with Allah 3s in every situation - whether the
in his servitude [to Allah tB]. This is the attribute world is expanded for them or constricted,
of a true servant and slave of Allah Sg. As for whether they are able to engage in excessive
seeking the fruits and rewards of deeds, this is worship or not. This is because they do not know
most inappropriate because the matter where the good lies.
concerning results and rewards is referred to
Allah & If He wills, He may give them in this Hadrat Ibrahim ibn Ad-ham rahimahullah said:
world, or He may give them in the Hereafter. The 'One night while I was engaged in dhikr, I fell
servant has no choice in this regard. asleep. I was discomforted by this because at the
time, I was like those who placed their trust in
If a servant is hasty in seeking the fruits [of his their good deeds.” (You see what the shaykh is
efforts], he has been disrespectful for two saying? He is saying: “at the time, I was like those
reasons: (1) He asked for a reward for his deeds. who placed their trust in their good deeds.”
(2) He considered this world to be the place for Because he possessed sincerity, he related his
the rewards. In other words, he ought to have good and bad qualities [he did not conceal his
asked for the rewards in the Hereafter, and not in wrong]. But today people think they have
this world. accomplished the way of suluk, passed all these
trials, and are now perfect. In reality, they have
If Allah gives something to a person, he must neither come out of the trials, nor have they
accept it without any hesitation. He may rejoice

176 177
traversed the way of suluk. The fact of the matter forgiveness. This is because he remains
is that they do not understand the Tanqah in the ^jened, broken-hearted, ashamed and
least, and are merely prattling. I ask you: How jjarrasse^ by the sin; and these are all good
it that you need intelligence to understand the ^ties. In short, servitude means carrying out
things of this world, but do not need it t0 ^ah’s & orders and abstaining from His
understand the way of Allah $£? This is why there ohibitions solely for the sake of Allah St. It must
is no progress and the path is sealed. Increase L be adulterated by anything else. He must
your intellect and understand what is said. Only -main pleased with Allah St in every condition,
then will you progress). G^e must not claim any personal achievement.

Hadrat Ibrahim ibn Ad-ham rahimahullah ^book, Fath. Rabbani, relates: A person bought
continues: “Consequently, Allah St punished me aslave and asked him: “What would you like to
by causing me to miss a few ford (compulsory) gt?" He replied: ‘Whatever you feed me.” He
duties as a result of sleeping. I was addressed jsked him: “What would you like to wear?” He
internally: ‘O Ibrahim! Become My servant and replied: “Whatever you clothe me.” He asked:
you will acquire comfort.”’ In other words, when •^hat work would you like to do?” He replied:
We cause you to sleep, you must sleep. When we •Whatever you order me to do.” He asked: “Where
inspire to stand up in worship, you must stand jould you like to stay?” He replied: “Wherever
up. You do not have any choice in-between these you order me." On hearing this, the master said:
two. You are a strange person! You do not have any
desire!?” He said: “0 my master! Can a slave ever
Man will have to put an end to his own have any wish before his master!?” On hearing
views this, the master said: “If only I was to my Real
Master [Allah St] as you are to me. You are
Man hda to put an end to his own views and ■released. I am freeing you solely because of this. I
opinions because Allah St sometimes gets him to ■now want you to sit in my place and I will serve
commit a sin so that it creates subjugation and you. You are now my master because you
servitude in his heart. This is far better than reminded me of my forgotten lesson. You deserve
obedience which causes him to become arrogant to be served by me."
and haughty. Consequently, a Hadlth states that
a person commits a sin but enters Paradise jApoet says:
because of it. This means that after committing
the’sin, he repents, seeks forgiveness, turns to > Allah St reward you because you opened my
Allah fa and confesses his sin; and this causes t^and connected me with Allah St."

178 179
The author of Tars? states that sometimes
tests His servant through sin, and the
becomes better than obedience after repent | ‘gome sins are more beneficial to a believer than
and turning to Him. A Hadith states: jjjany acts of obedience because they bring the
| of Allah and turning to Him after they are
joniiiiitted."

“The best of you is the person who is extreiue ^ls causes the person to be among those who
repentant after having fallen into tribulation.” repent abundantly to Allah tJjg. Consequently, he
js included among the beloved servants of Allah
The above person is referred to as a maftun (pt because He loves those who turn to Him in
through tests and tribulations) because Allah j repentance. Repentance refers to the one which
tests him repeatedly through sins. He commits ( emanates from the heart, not the one which is
sin, and repents. He commits a sin again, am uttered verbally.
repents again. He traverses the path in this way
'Allamah Hirali says: The soul and Satan instil
A poet says:
many whispers in a sinner’s heart. One such
“This is how we traversed the path: we fell, we got whispering is to make him think that if he does
up after having fallen down, and we continued [on not know for sure that he will not commit the sin
our J oumey]. ” again, he must not repent because there is no
benefit in such repentance. This is from among
Some 'arifur state that Rasulullah informed us the tricks of Satan and the whisperings of one’s
in this Hadith that the pious of this ummah too soul. Man should therefore hasten towards
will not be protected against mistakes and errors. repentance. If he breaks it, he must repent again.
Instead, they will also commit sins so that they Allah 3s loves this condition because it breaks the
may turn to Allah W in repentance and istighfar. conceit which develops from doing good deeds.
Allah dearly loves taubah and is tighfar. Since it
As for the sin, repentance wipes it off. Eventually,
is dependent on sinning, this is why sins are
both are put to an end. That is, neither does
committed by these personalities. This is the
conceit nor sin remain in him. This is Allah’s
meaning of the statement made by some pious way of tutoring a person. When he is cleansed
elders: and purified in this way, he is obviously included
among Allah’s most beloved servants. We learn

181
180
the sinner who has the qualities of
from this that when man does good deed
v 1t0 and fear of Him is on a higher
most certainly develops self-conceit; and this’J1*
i'1 | than a worshipper. Not because he
to be removed. Conceit which comes from p fitted a sin, but because he followed the sin
deeds cannot be removed unless the person §
himself involved in sin. And so, the sin put^ fear and repentance. This caused him to
end to his conceit. As for the sin itself, All^ ' joy a higher rank. Today we do not see any
Egress in our imdn because we are heedless of
promulgated repentance for it. When man repeuj
Jur spiritual condition. People of the past
with sincerity, and fear and repentance develop^
his heart, the sin is pardoned. This is progressed because they used to monitor their
Eternal spiritual actions as well. Internal actions
breaks the back of the aultyd’. In other words
these personalities are intent on not committing j lire such that people think he is devoid of them,
sin, but Allah wants them not to look at their while he continues doing them [without their
good deeds. That is why sins are committed by having any knowledge of them].
them as well. For example, the fear and turning to Allah. 3$
Although they are also able to turn to Allah | [which we mentioned above]. When these
through good deeds, there is no fear in it. That is qualities embed themselves in the heart, they will
why man suffers from conceit and other similar not allow the person to rest. Allah’s fear will
illnesses. As opposed to the repentance which completely melt his heart, but no one else will
sinners are bestowed with after committing a sin; know about it. Thus, fear and hope are always
it contains an element of fear as well. This found in a believer’s heart, and he is able to
turning to Allah is better than the former. It is maintain a mental balance through them. When
really very difficult for a person to do a good deed good deeds cause any conceit, fear sets right this
which causes him to think he is fulfilling his dues condition. If he is overcome by fear and despair,
to Allah W and to still have fear for Him. This is hope sets right this condition. You must have
because he experiences a certain joy and heard the saying:
satisfaction from the good deed. This can cause
conceit and arrogance, but not fear; except in 1 s.1
*_pi (jy
certain people. This is why the level of the I
worshipper is below that of the sinner. Not j “/manis suspended between hope and fear.”
because he engaged in worship, but because he
included conceit in his worship. This means: The person must be fearful of Allah’s
warnings, and hopeful of His promises. Allah

182 183
Ijc yers3 which instils the most hope
promised Paradise and also warned against Hell.
A believer therefore believes in both, and both
^ah^says:
qualities are found in his heart.

Hadrat Maulana Muhammad 'All Maungeri


r • ' ' ' " ' '/ *
rahimahullah was an erudite 'altm. and a khalijaft . lx—jjjjl
of Maulana Fadi ar-Rahman rahimahullah
Someone asked him: “Maulana, how are you?” He
replied: “Brother, what are you asking about a
•Say: 0 My servants who wronged themselves. Do
i pot despair of Allah’s mercy. Surely Allah forgives
believer!? In this world he remains between fear
all sins.”
and hope. If a person is between fear and hope,
what can you ask of his condition? He can only
The above verse prohibits despair and losing
describe his condition when he hears the good
r hope. In other words, it orders us to have hope.
news of his entry into Paradise.”
When a prohibition is made, an order of its
! opposite is made. And when an order is issued, a
Glory to Allah! What a scholarly and Sufic reply!
prohibition of its opposite is made. So look at the
The rula.md’ were greatly impressed by this reply.
In short, the qualities of fear and hope are found
grace and kindness of Allah W! He orders the
equally in a believer’s heart. I received a letter sinners to have hope and prohibited them from
from a person in Mumbai today. He writes - in a despair. The 'ulama state: Just as it is /cu/r to be
poem - his impressions after leaving here. fearless of Allah in like manner, it is kufr to
despair of His mercy. Maulana Rum rahimahulldh
“Everything is dull, still, hopeless, and silent. says: "Allah W chopped off the neck of despair. ”
Such is the scene of the universe without you.”
This is why the mashd’ikh refer to the above verse
This is what he wrote. I say: Brother! If fear and to be the one which instils the most hope. The
hope are firmly established in a heart and there is Maktubdt-e-Ma'surruyyah provides a wonderful
a constant conflict between the two, how can a explanation in this regard. We are quoting it here.
person experience any peace and silence? But we are first quoting a captivating question
and answer.

The Prophets are on the level of rada (Allah’s


pleasure). What does this verse mean:

184


pleased' - applies to the ummah of Muhammad

“Your Lord shall certainly give you, and so, you


flOw you see, there is a difference of opinion as
will become pleased.” (Surah ad-Duha, 93: 5) regards which verse instils more hope. Someone
says it is ‘Do not despair of Allah’s mercy’, others
There are two types of rada: (1) One which is say it is: ‘Your Lord shall certainly give you, and
experienced before a bestowal [or giftl. This is so, you will become pleased”. And did you see the
enjoyed by the Prophets all the time. Whether excellent manner in which the Shaykh correlated
a gift is given or not, whether they Eire enjoying a the two by saying that the first is for people in
bounty or not, the rada is the same. In other general (i.e. for people of sill nations), while the
words, these great personalities Eire fully satisfied second is specifically for the ummah of Rasulullah
with whatever they received and whatever was £
destined for them. (2) The other will be on the day
of Resurrection. When Rasulullah will see all The verse means: Allah W is saying to Rasulullah
the countless bounties and gifts, he will say: *0 that he must not worry. Allah W will soon
Allah! Enough, enough. I am pleased.’” bestow him with numerous bounties and favours
- so many that he will be pleased with them. So
I am now quoting what I initially intended:
this verse instils more hope because it promises
to please Rasulullah Obviously, how can he be
“It is said that Hadrat Imam Muhammad Baqir
pleased if even a single member of his ummah is
said: You, people of Iraq, say that the verse ‘Do
not despair of Allah’s mercy’ instils the most in Hell? After all, he has intense love and affection
hope. On the other hand, we, the ahl-e-bayt (the for his ummah. It is far-fetched for him to remain
family of Rasulullah ^), sire of the opinion that pleased if even a single member of his ummah is
the verse Your Lord shall certainly give you, and in Hell. A poet says:
so, you will become pleased’, instils more hope.
This is because Rasulullah will not be pleased
as long as a single follower of his remains in Hell.’
I say: We can make both verses conform with
each other by saying that the first verse ‘Do not
“Did the Merciful [Allah W] not promise to please
despair of Allah’s mercy’ applies more to people in
you in Surah ad-Duha? It is far-fetched for you to
general, while the second verse - ‘Your Lord shall
be pleased while a single one of us is being
certainly give you, and so, you will become
punished in Hell.”

186 187
Glory to Allah! What excellent words! They are
real eye-openers for the fulamd’, and instil $hen the Tdamd’ say that a particular verse
consolation in the entire ummah. Instils the most hope or the most fear, our hearts
must experience these feelings when we read
The verse which instils the most fear such verses. If they have no effect on our hearts,
what is the use in referring to them as the ones
I now read another verse to you. Allah says: which instil the most fear or most hope?

presence of heart when reading the Qur’an

A believer ought to have presence of heart when


reading the Qur’an. He must ponder over what he
“0 believers! Do not devour interest doubling and is reading and whose speech he is reading.
re-doubling it. fear Allah so that you may prosper. Especially so when he comes across such verses,
Beware of that Fire which has been prepared for he must strengthen his attention and focus, and
the unbelievers.” (Surah Al 'Imran, 3: 130-131) read them with full presence of heart. He must
endeavour to influence his heart with these
The commentary, Ruh al-Ma'ani, states that Imam feelings [of fear and hope).
A'zam [Abu Hanifah] rahimahullah said: This
verse instils the most fear because it warns the If it does not have the desired effect on his heart
believers who devour interest of the Fire which by reading it once, he must read it a second and a
has been prepared for the unbelievers. They will third time. He must not proceed until he feels
enter it if they do not abstain from Allah’s & some effect of the verse in his heart. Allah says
prohibitions. Just as the verse “Do not despair of further on:
Allah’s mercy” instils the most hope, the above
verse instils the most fear. You are veiy happy at
finding the verse which instils the most hope,
now take the one which instils the most fear. “Hasten towards forgiveness of your Sustainer
and towards Paradise whose breadth is the
The mention of fear and hope in the Qur’an is
heavens and the earth - prepared for the pious.”
gauged from the above. We continue reading the
(Surah Al'Imran, 3: 133)
Qur’an but we do not know whether it has
anything to do with suluk and tasawwuf or not. There was a person who was considered to be a
Fear and hope are both attributes of the heart. Muslim according to the British. He used to say:
“Allah & caused Hadrat Hajirah radiyallahu ranha
188
189
to run between Safa and Marwah, and thereby Dahhak says: Hasten towards jihad.
caused the rest of the people to run between
these two mountains until the Resurrection (i.e. ^at 'Ikramah & says: Hasten towards
he made the sa'y obligatory in the hajj).”
^pentance.

I said to him: "You are looking at this one verse, Obviously, all the above meanings are included
but you are not looking at the verse wherein Allah because they are all good deeds. The above verse
& says: mentions forgiveness first, and then Paradise,
is because forgiveness entails takhliyah
(emptying one’s self of sins) and Paradise entails
tahliyah (embellishing one’s self)- And takhliyah
“Hasten towards forgiveness from your Lord...” precedes tahliyah. Another reason could be that
forgiveness will be the cause of entry into
In this verse, Allah M asks us to run towards Paradise. The word Rabb (Lord) is used in this
forgiveness and Paradise. Here it refers to the verse and it is apposed (mudaf) to the addressees
means of acquiring forgiveness and Paradise, i.e. [you] in order to display additional kindness and
good deeds. affection.

Hadrat 'AU says: Hasten towards the fulfilment The background to the revelation of this verse:
of compulsory duties. The Sahabah & said on one occasion: “O
Rasulullah! The Ban! IsraTl are more honourable
Ibn 'Abbas < says: Hasten towards Islam. than us in the sight of Allah because when
anyone from among them committed a sin, the
Abu al-'Aliyah says: Hasten towards hyrah sin and its punishment would be written on his
(emigration). door the next morning.” Rasulullah remained
silent. The above verse was revealed. Allah W says
Anas ibn Malik < says: Hasten towards the further on:
takbir-e-ula (first takbir at the beginning of salah).

Said ibn Jubayr says: Hasten towards the


fulfilment of acts of obedience.

Hadrat Yaman says: Hasten towards the five Those who, when they commit an open sin or
salahs. commit an evil to themselves, they remember

190 191
Hadrat 'Umar & asked: “O Rasulullah! Is this
Allah and seek forgiveness for their sins. And wk
Specifically for him or does it apply to everyone?”
is there that forgives sins except Allah? And th
do not persist in what they have done while th^ Rasulullah replied: “It applies to everyone.”
know.” (Surah Al ’Imran, 3: 135) It is related that when this verse was revealed,
Satan summoned his armies, began pouring sand
The traditions also state with regard to the aboy
on his head, and was screaming out in regret. He
verse: Rasulullah had established brotherhood continued in this way until all his armies from all
[mu’akhatl between two persons, and so, the directions came to him and asked; “O our master!
would always remain together. On one occasion What is troubling you?” He replied: “Do not ask
one of them joined Rasulullah for jihad, and anything. A certain verse has just been revealed
appointed the other to remain behind and see to in Allah’s book, after which, no sin will harm the
the needs of his family. In the absence of his progeny of Adam.” They asked: “Which verse are
friend, the one who remained behind committed a you referring to?” He read this verse to them.
minor sin. Consequently, he went out into the They said: “Master! Do not worry. We will open
desert and fields, repenting to Allah for his sin. the gates of desires to them, and no one will seek
His friend eventually returned from the jihad and forgiveness nor will anyone repent. And whatever
went out in his search. He found him in they do, they will think it to be correct.” Satan
prostration in one place, and he was saying: “0 was very pleased at hearing this, and he was
Allah! I committed a major sin. I broke the trust consoled to some extent.
which my brother placed in me.” His brother
I think this verse instils the most hope
asked him to get up and said: “Come, let us go to
Rasulullah and you can ask him to make du'a’ The 'ulamd’ did not say that the above verse
for your forgiveness. Hopefully, Allah will instils the most hope, but the background to it
provide a way out.” They returned to Madinah and its theme suggests that it weighed down most
Munawwarah when it was the time of 'asr. On the heavily on Satan. Look at the extent of
other side, Hadrat Jibrall ssB came with the consolation and affection it contains for the
acceptance of his repentance. In other words, he sinners. If, after committing a sin, they seek
read this verse to Rasulullah forgiveness and repent to Allah $g, it will be as if
they did not commit a sin at all. From the words:

“Those who, when they commit an open sin...”

193
192
I despair of Allah’s mercy. After such an order,
an ac* despair and lose hope.”
"Who is there who forgives sins except Allah?" ! also say: Imam [Abu Hanifah] Sahib
rqjumahulldh had said:
We learn that sinners have no refuge except
Allah’s St grace and pardon. If Allah’s mercy
encompasses everything, obviously, nothing can
compete in the spreading of His grace and
pardon. This verse instils the most hope because 'prepared for the unbelievers”
when a servant sees Allah’s kindness and the
Instils the most fear in the believers. If we look at
immense importance of repentance, he will be
inclined and fortified towards repentance, and its opposite, we can say that the verse:
will have no alternative but to repent.

Furthermore, the absolute encompassing of


Allah’s mercy totally uproots any form of despair “prepared for the pious”
and loss of hope. Allah tfe says:
Instils the most hope.

factually wanted to show to you that these verses


also instil the most hope. But now that this
“Do not despair of Allah’s mercy. Surely Allah
subject has come before us, let me also give you
forgives all sins.”
an explanation of this verse because it contains
The above verse explicitly prohibits despair. This noble character and mannerisms as well.
has given the servants of Allah a means to
instil hope for forgiveness. Consequently, the character
pious elders made du'd’ on the basis of this verse.
r stating that Paradise has been prepared for
Hadrat Shaykh Farid ad-Din 'Ata’ rahimahulldh
pious, Allah explains who the pious are.
says:
se of their qualities are listed here:
“I have hopes of Your forgiveness by virtue of
Your grace and generosity. You Yourself said: ‘Do

194
195
^llil jP jjiilj jJjjl
Another opinion is that the effects of
i involuntarily appear on the face, but this
“Who go on spending in prosperity and Lot the case with ghayz.
adversity, and suppress their anger, and pardon
’people.” (Surah Al 'Imran, 3: 134)
^adith states: If a person suppresses his anger
The first attribute is of spending - whether in Respite having the power to give vent to it, Allah
prosperity or adversity, happiness or sadness, or g shall fill his heart with peace and tranquillity.
whether they are alive or after death - in the form Rasulullah said: “If a person suppresses his
of bequests. They spend in places where it anger despite having the power to give vent to it,
appeals to them, e.g. on their children, friends Allah & shall summon him on the day of
and relatives; and also where it does not appeal to Resurrection before all the creation and give him
the choice of Electing whichever of the doe-eyed
them, e.g. on their enemies. Hadrat 'A’ishah
radiyallahu 'anha relates that she even gave a damsels (hurts) he likes.”
grape seed in charity. It is related with regard to
Look at the numerous merits of suppressing
some pious elders who gave a small bundle of
anger, and the various rewards which are
onions in charity. A Hadlth states:
promised for it. But today I see nothing which
oj»j jij jLJl IjJjjl surpasses the excessive anger which we see
around us. Every person is a king in this regard.
They claim that the joy in anger surpasses the
“Fear the Hell-fire even if it is a piece of a date.”
most sumptuous foods.
We are instructed to most certainly give a beggar
This was Hadrat Muslihul Ummat’s rahimahulldh
even if it is a burnt hoof [trotters].
special way of addressing people. It proved to be
veiy beneficial and effective. (Qamar az-Zaman)
Now listen to what I have to say about
suppressing anger. The word kazm refers to
Now listen to what I have to say about pardoning
sealing a filled vessel of musk. The word ghayz
people. The pious are those who pardon people.
refers to a feeling of rage upon seeing something
They do not take them to task for the punishment
which is against one’s temperament. There is a
which they deserved provided the pardon does
difference between ghayz and ghadab: A person
not cause any Dini harm. Hadrat Hasan said:
certainly has a desire to exact revenge after
Allah & will say on the day of Resurrection: The
ghadab, but this is not necessarily the case with
person who is owed a reward must stand up.

196
197
None will stand up except the one who pardoned ^en he sees sinners, he will become annoyed by
in this world. djeni. Thus, he has internal pride, but assumes it
t0 be ghadab lillah (anger for Allah’s sake).
A Hadith states: The person who desires Without doubt, he is greatly confused about the
buildings to be constructed for him [in Paradise] two.
and to have lofty ranks should pardon those who
wrong him, give to those who deprive him, and An answer to the objection which could be made
maintain family ties with those who sever them. at this point is understood from here. That is, the
Shariah instructs us to abhor sinners, wicked
Glory to Allah! These were the qualities of the people, and unbelievers. The Maktubat-e-
pious. We are not progressing because we do not Ma'sumfyyah states in this regard:
possess correct knowledge. You too do not
possess knowledge of Din. Now who has the “How sad! The pseudo-Sufis of today are not
concern to take the responsibility of teaching it to scared of befriending the atheists and
you? I am saying, even you do not have the unbelievers. They claim that the way of
concern to acquire knowledge of Din. Allah 5g has asceticism does not permit speaking ill of anyone.
prepared Paradise for the pious, but you are not Glory to Allah! The Chief of the Prophets and
even thinking about it. This smacks of total Leader of the Aultya’ Muhammad Rasulullah
apathy. We seek refuge in Allah 3s. was ordered thus:

Fear and hope

Anyway, the above discussion came in by the “0 Prophet! Wage jihad against the unbelievers
way. I was essentially speaking about fear and and hypocrites.”
hope. Al-hamdidillah, we spoke about it to a
certain extent. You know that fear and hope are His commendable Sunnah was to be harsh
attributes of the heart. Obviously, the person against the unbelievers and to fight them. These
whose heart has fear and hope will have fear are very strange ascetics who have abandoned the
about his own self, he will not have the time to way of Rasulullah jg. There can be nothing but
look at the wrongs of others. When a worshipper’s deviation after abandoning his way. Allah iO says:
heart is devoid of these attributes, he starts to
look at his own good deeds and the evils of
others. This results in conceit and pride in
himself. He will reprimand and scold others.

199
jS&ji lief blah’s sake, he becomes eligible for love from
**
Ml
“There is nothing but deviation after the truth."

The unbelievers are undoubtedly Allah’s & (1^ ojb jjI oljj) Jla> 4)
enemies. There are explicit texts in this regard.
How strange! A person claims friendship with jjadrat Abu Umamah narrates that Rasulullah
Allah on one hand, and also befriends His
J said: “The person who loves for Allah’s sake,
enemies on the other hand. If the unbelievers and
detests for Allah’s sake, gives for Allah’s sake, and
flagrant sinners were not enemies of the truth
refuses for Allah’s sake has sought to perfect his
and detested by Allah $g, the principle of bughd
iman.”
Jlllah (detesting someone for Allah’s sake) would
not have been from among the obligations of Din Another Hadlth states:
It would not have been referred to as the most
meritorious way of gaining proximity to Allah & Jbu 41)1 Ij—Jlj 4)1 (Jl Ijijij
and a sign of perfection in imdn. It would not
have been the means of wildyat (friendship with •(*+* J!
Allah M proximity to Him, and obtaining His
pleasure. ‘Gain proximity to Allah $g by detesting sinners.
Seek Allah’s pleasure by abhorring them. Gain
A Hadlth states: doseness to Allah W by remaining aloof from
them.”
xjl (J-j 4-U 4)1 (■jLs £ J-Jr' Ji jj
**

Another Hadlth states:


JjLj 4) *** *** *"
cS

(~LZ-f »ljj) .4)1 ja jJl Xii Jbuj d


a
** UjJi J Jidjkj l»f juJI Ji :»LjS|I ja JI JUu 4)1

I Jli (iUp J L* c■ 1 *P ISL


*J JI iLX^UsjuI l-^lj —Ji 4>-lj
Hadrat 'Amr ibn al-Jamuh & narrates that he
heard Rasulullah saying: “A servant cannot .Uj J c/j J
*
j IjJLa c-pte- J
* Jli liUj j
fulfil the right of clear imdn until he loves solely
for Allah’s sake, and detests solely for Allah’s “Allah 1 sent revelation to one of the Prophets aga
sake. When he loves for Allah’s sake and detests of the past saying: Say to such and such
worshipper: Your abstinence in this world

200 201
enabled you to enjoy the comfort of not having^ j an unbeliever is a sign of imdn, and that one
bear the burden of earning a living. Your cutting to meet him with sternness. Closeness to
yourself [from everything] and devoting yourself & is achieved by staying far away from such
people. There is one objection to this. If it is
solely to Me earned you honour because of Me,
Now what did you do to fulfil the right which you correct, and it is certainly correct as gauged from
owe to Me?’ He asked: ‘O Allah! What right did llje above Ahadith, then what wrong did the
You have over me [which I did not fulfil]?’ Allah | worshipper [mentioned at the beginning] do when
said: ‘Did you bear enmity towards any enemy for jje looked at the sinner with scorn and a stem
My sake? Did you go to visit any wall for My fuce? Whereas the Shaykh had described his as
sake?”’ (Maktubdt-e-Ma'sumiyyaJi) follows: "The arrogant worshipper looked at the
sinner from a distance with a frowning face.” This
He says further on: \?as not in praise of the worshipper.

“The fact is: Love for the friends of one’s beloved Hie answer to the above is that both are correct.
and enmity towards his enemies is from among The narrations of Maktubdt-e-Ma'sunuyyah which
the demands of love. A true lover does not have to state that one should detest a sinner and immoral
endeavour to do these two things. Other deeds person are also correct. But the words of the
are done by one’s own will. Only then are they Hadlth are:
carried out. But love for the friends of one’s
beloved, and hatred for his enemies are automatic
and spontaneous. The friends of the beloved
appear so beautiful in the lover’s eyes, and the “the one who detests for Allah’s sake”.
enemies of the beloved appear so repugnant in
the lover’s eyes. This can be gauged in one’s We learn from this that the required and
dealings with those who are mujaz (those who commendable detestation is the one which is for
received khilafah from one’s shaykh). For the sake of Allah and not for one’s own sake.
example, if a person claims love for someone, his The objection which was levelled against the
claim will not be acceptable as long as he does worshipper was because he did whatever he did
not distance himself from his beloved’s enemies. for his own self. There was no sincerity in what he
In fact, he is not better than a hypocrite." did. The attitude of a sincere person is different.
(Maktubdt-e'Ma'sumiyyah) There is effulgence (nur) even in his anger. He
Look at the powerful message which he conveys considers the sin to be evil but he does not
to prove that detesting a sinner, immoral person despise and look down on the sinner. In fact, he

202
203
jjsgraced when they are put through tests. Dying
is fearful of his own self; not knowing what ne-s external self will not work. One will have to
own condition will be. There is no pride Jye one’s internal self. Do you know what the
conceit in his demeanour. This was not the Jternal dye is? Allah says:
condition of the fearless worshipper. Instead,
thought himself to be perfect while he was
nothing. His claims about himself gave the
impression that he wanted to include himself have absorbed the colour of Allah and whose
among the perfect servants of Allah M This is colour is better than the colour of Allah? And Him
extremely evil. It is not easy for everyone to attain alone we worship.” (Surah al-Baqarah, 2: 138)
the level of bughdfillah (hatred for Allah’s sake).
Here the person was merely imitating the pious, Ihe buzurgs say: Dancing [in the above story]
and there is a big difference between the two. In refers to love and singing refers to ma'rifat
other words, one is a person who is really on a (recognition of Allah $g). A person may be able to
level of perfection, and another is one who makes dye himself outwardly, but he can neither dance
claims of perfection. nor can he speak about things related to ma'rifat

In his Mathnauri, Maulana Rum rahimahulldh What I am saying is that bughdfillah (hatred for
explains this through an example. He relates the Allah’s sake) is certainly a fact, but is there
story of a coloured jackal. A jackal fell into a anyone who possesses this quality? There were
utensil which contained a coloured dye. When he those who possessed it, but it is very difficult to
came out of the utensil, he was now dyed in that find it today. Yes, it is very easy to make claims
colour. He went to his fellow jackals and claimed and imitate. The objection which was laid against
he was a peacock. The other jackals disliked his the fearless worshipper and which Shaykh Sa'di
claim but remained silent because they had no rahimahulldh disliked was because it was
answer to his outward difference. An old jackal imitated, and because he was prey to pride and
stepped forward and said: “You are claiming to be ostentation.
a peacock. Very well, peacocks sing and dance.
Now you too sing and dance for us.” When he The words which he uttered against the sinner
sang, he spoke like all other jackals, and it was were filled with absolute pride. For example, he
proven to all that he was indeed a jackal. referred to him as a wretched person. He said:
“What does 'Isa have to do with him?!” He also
The Maulana says: In the same way, there are said: “There is no need for the doors of Hell to be
some people who adopt an external colour [or dye]
and make claims of perfection, but they are
205
204
opened for such people because they will be open this is that when a person reprimands another
0 his bid'ah or flagrant sinning on the basis of
from before hand."
°^ab lillah (anger for Allah’s sake), it becomes
The bughd (hatred) which is mentioned in the je^ningled with self-conceit, and boasting over
Ahadith and which was practised by the Sahabah ^g's knowledge and piety. In other words,
was based on absolute sincerity and solely for Lguse the two appear to be the same, it causes
Allah’s sake. There is no comparison between the confusion.”
two. The two may appear to be the same, but
there is a world of difference between them. I say: Imam Ghazzali’s rahimahulldh words ought
Hatred for Allah’s sake is ordered in the Sharfah, t0 be written in gold. If those who are defective
and man can combine it with humility. In other jan understand this difference and practise on it,
words, it is possible for a person to hate for Ibey can become kamilin (those who have reached
Allah’s sake and remain the most humble person g stage of perfection).
at the same time. As opposed to the hatred and
anger which is based on internal pride - there is •Consequently, many an ignorant worshipper and
no humility whatsoever in it. conceited 'alim will shove aside a sinner who is
sitting next to him. His internal pride causes him
Love for Allah’s sake and hatred for Allah's Io display such abhorrence and detestation for
sake him as though he is an impurity which has
settled on his clothes. To top it all, he thinks his
Imam Ghazzali rahimahulldh has provided a very anger is for the sake of Allah For example, a
academic discussion on this subject in his Ihya' worshipper from the Ban! Isra’il had treated his
al-'Ulum. We are quoting it verbatim. Inend in a similar way.” The Imam is referring to
the fearless worshipper whose story Shaykh Sa’di
“If you were to ask me: How can I detest a bid'ati rahimaJiul/dh related in his Bustan.
(innovator) or .flagrant sinner for Allah’s sake
because I have been ordered to do so while at the I say: The reason behind ignorant worshippers
same time present myself with humility before and conceited 'ulama’ behaving in this way is that
him, because this would entail the combination of although they may progress somewhat in
two opposites?” knowledge and asceticism, they do not acquire
lofty and noble character. Instead, they remain in
The Imam’s reply is: “You are most certainly the bottom of the rung in this regard. Their
correct in your thoughts. Not only you, many Weakness in character results in pride, or
others were confused in this regard. The reason

207
ostentation over their knowledge and asceticism Ofobably speaking about the people of his time.
They do not understand all these things. Nevertheless, we learn that pride is also vexed
gainst obedient people, but it is considered
If they acquire noble character, e.g. humility -ong and detestable; and it is possible to save
which is the highest form of noble character, and one’s self from it. However, in today’s times, we
in fact, is the essence of all other noble And people intermingling with each other, and if
characteristics; and try to understand it and ^re is one among them who is more righteous
develop it within themselves, they will realize and than the others, they treat him as an outcast and
perceive their weaknesses and shortcomings. In consider it to be a most meritorious act of
other words, once they are embellished with worship. Obviously, if people vex pride against
humility, and then pride enters them, they will the 'ulama’ and masha’ikh who are the means of
perceive it immediately and they will be able to
learning Din and look at them with scorn, there
differentiate between ghadab lilldh (anger for will be no way of acquiring the Din. We are seeing
Allah’s sake) and ghadab tin nafs (anger for one’s
the disastrous consequences of this right before
self-ego). This was enjoyed by the righteous of
our eyes. People are gradually losing contact with
every era. We will provide a few examples further
Din because they have abandoned contact with
on. Imam Ghazzali rahimahulldh continues:
the people of Dfn. [the 'ulamd’ and masha’ikh]. To
Allah we belong and to Him is our return.
“Vexing pride and anger to a sinner is confused
with bughd filldh (anger for Allah’s sake). One
Imam Ghazzali rahimahullah continues:
obviously sees the harm of vexing pride to an
obedient person and it is possible for him to save “Since there is severe misunderstanding about
himself from it. But he considers it good to vex
the two [anger for Allah’s sake and anger for one’s
pride and display his anger to a sinner and bid'ati
self], only the person who is inspired by Allah W
because it is similar to bughd filldh, and we know
is able to distinguish the two. This refers to the
that bughd filldh is a commendable quality. |
person who - because of his sincerity and
Moreover, anger and pride are inseparable
devotion - is given the ability from Allah to
because the person who shows anger to another
differentiate between the two.”
does it with pride, and a proud person certainly I
shows anger. In short, they are inseparable and
I say: We learn from the above that the person
appear to be the same.”
who is inspired by Allah can distinguish
between anger for Allah’s sake and anger for one’s
I say: The Imam said: “One obviously sees the
self. It is therefore necessary for people to adopt
harm of vexing pride to an obedient person...". He
such means whereby they are able to develop

209
r blished from the practices of these
such capabilities in their hearts. When anger for realities. Had they not spoken about anger
Allah’s sake becomes adulterated with anger for r ofle's self, it would have remained, and people
one’s self, they are able to perceive it immediately, have assumed it to be anger for Allah’s
V and the latter [anger for Allah’s sake] would
The essence of whatever the Imam said is that ^'disappeared from this world.
there is an essential need for sincerity and
devotion in our worship, i.e. it must be devoid of Mger for Allah’s sake is fard, and anger
anything apart from Allah This is why the lor one’s self is haram
Shaifah prohibits ostentation and orders
sincerity. Allah does not accept worship just as anger for Allah’s sake is fard, anger for
without it. It will be necessary for us to one’s self is haram. Imam Ghazzall’s rahimahulldh
understand that the system of education and differentiation of the two is an evidence against all
tutoring is dependent on this [absence of worshippers and 'ulamd’. They must gauge if they
ostentation and presence of sincerity] in Allah’s are included in what the Imam spoke out against.
sight and is reliant on this principle. Speaking
out against bid'ah and flagrant sinning is also Because of the confusion and misunderstanding
part of Din, in fact, it is one of the greatest which is caused by the two, it is necessary to
services to Din. It will also need sincerity, and will differentiate between them. The matter is very
not be accepted without sincerity. And sincerity is easy for the person who is able to differentiate,
always adulterated by the self-ego. Therefore, but what should the person who cannot
when a person speaks out against bid'ah or sin, differentiate do? Imam Ghazzali rahimahulldh
and he becomes proud or boastful of his says with regard to such a person:
knowledge and piety, how can his objection be
accepted by Allah Ss in the presence of such 'In order to save yourself from such confusion,
impure illnesses [pride and ostentation]!? you must be mindful of three points when you see
a bid'ati or sinner, or when you engage him in
The basis for objection to bid'ah and sin is anger amr bil ma'ruf (enjoining good) and nahy 'anil
for Allah’s sake, as proven by the elders of the munkar (prohibiting evil):
ummah As for it being adulterated by anger for
one’s self, this is learnt from the statements of the 1. Focus on your own past sins so that your
very same elders. And we also learnt that they status is considered low in your own eyes, and
abandoned anger for one’s self, just as they your own self considers you to be despicable.
practised on anger for Allah’s sake for the
pleasure of Allah &. These two categories are
211
210
oVer and consider yourself to be greater
2. The superiority which you enjoy over
r the person against whom you are angry for
sinner or bid'ati either in your knowledge, beli^
*5 sake. A king has a slave and also a son
^
or good deeds must be considered to be
bestowal and grace from Allah It is certain F,g the delight of his eyes. He hands over his
not your achievement. If you bear this in nS| ^°t0 his slave and says to him: “I am placing
you will not experience any conceit. If you do under your tutelage. If he misbehaves or
have any conceit, you will not have any pride. anything displeasing, you must scold him,
must warn him. And if there is a need, you
3. Your end and the person’s end are both L hit him.” If this slave loves his master and
unknown to you. You should at least have tw| obedient to him, he will have no alternative but
fear that your end may not be good (Allah | J scold and beat his son if he commits any
forbid) and the person’s end may be good. If yOu julsdemeanour. If he becomes angry at the son,
bear this in mind, you will develop fear which wj]| u will do it solely for his master’s sake, he will do
then keep you away from pride.
compliance with his orders, and thereby gain
If you tell me: “The fear which these points will pleasure and proximity of his master.
cause will certainly put an end to my pride, but Moreover, he will do it because he can obtain the
will also put an end to my anger, then how will 1 master’s pleasure through the son. He will also do
achieve anger for Allah’s sake?” I will say to youg jibecause the son has done something which is
No. If your master orders you to become angiy, displeasing to the master. So although he will
you can become angry for his sake. It will tame angry at him, he will not vex any pride in
certainly not be for your self because you will not the least over him. Instead, he will remain
consider yourself to be saved and the other humble even in this situation because he also
person to be destroyed. Instead, you will be bears in mind his own position and the son’s
fearful about your own self because you would rank, viz. no matter what, the son enjoys a higher
and superior rank to the slave.
have realized that although this person appears
to be a sinner, your hidden and internal sins are We learn from this that pride and absence of
far more than his. Furthermore, you do not even humility are not essential for anger. Thus, it is
know about your end and his end. How, then, can
possible for you to reprimand a bid'ati and
the other person be scorned? Conclusion, sinner, while thinking in your heart that he could
humility and anger can be combined. better than you. A good end may well be
^stined for him, while a bad end has been
We now explain this to you through an examp^
Joined for you; and you do not know about it.
to demonstrate that it is not necessary to
80 now when you become angry at him, you will

212 213
^'s explanation itself. While explaining the
of kindness, the Imam mentions towards
do it solely for your master’s sake, out of love end of the chapter that Abu ’Aun Ansari
your mastei, and because the son has dow grates: When a person utters a harsh word,
something which is disliked by your master. At Jjgre is always a kind word which can be brought
such a time, humility will be maintained because pits place.
you understand that his position could be better
than yours in the Hereafter. How can pride Imam continues: The rulama’ constantly
remain after this?
speak in praise of kindness and compassion
Those Tdamd’ who possess understanding and because they prove to be more beneficial in most
insight are able to combine humility and fear in cases and situations. On the other hand,
this way. As for those who are deceived [and harshness is needed on very rare and few
conceited], they will vex pride on one hand, and occasions. The ideal person is the one who has
also desire additional reward on the other hand.1 developed the ability to differentiate between
Whereas they have no knowledge of their end. I occasions which need kindness and those which
Can there be anything more deceiving than this? ] need harshness, and is able to give each person
| his due. But if a person is short-sighted and the
This is the Way of combining humility and angeri reality of a particular situation is hidden from
for Allah’s sake when dealing with a sinner and him - that is, he does not know whether the
bid'ati, and the way to consider yourself to be i J
situation demands kindness or harshness - then
worse when deciding to remain aloof from a.
he1
he must certainly opt for kindness because there
sinner and bid'ati- all of which is required by the,
is more success in it. Uhya’ cd-'Ulum, vol. 3, p.
Sharfah.
186)
The explanation of Imam Ghazzali rahimahulldh
ends here. (Jhyd’ al-'Ulum, vol. 3, p. 370) The perfect and the defective person

Why is compassion meritorious? I The above ruling which the Imam issued with
regard to a perfect and a defective person was
I say: The method of freeing oneself [from pride related to kindness and harshness when
and ostentation] as shown by the Imam is correct | enjoining good and prohibiting evil. We can apply
However, only a certain section of the ummah can] the same ruling here and say: The person who is
practise on it. It is not easy for people of every j kamil - that is, he possesses the ability to
strata to adopt his method. And so, I aril distinguish - may express his opposition to bid'ah
providing a simple method derived from the ­ and sin. This is because he has the ability to
larlY’ deeds have an internal spiritual taste
distinguish whether it is anger for Allah s sake or they are carried out with sincerity. When
not. But if a person is naqis - that is, he cannot ^are devoid of sincerity, they have a different
distinguish - he should most certainly not speak te The person who is muwaffaq is able to
out against it because it could well lead him to taS rfnize the difference. It is possible for a person
pride, and this is certainly not anger for Allah’s
have sincerity in the beginning and to lose it

F
sake. It is most important to save one’s self from i°ter on. is ^so P088i^e f°r him to have no
pride; that is why permission is not given to him. Jfioerity in the beginning but to develop it later
If permission was given to him, it would lead to
many harms, as is witnessed today.

We leam from the above that there are separate ' gioiy to Allah! What excellent speech which can
I only be delivered by an erudite ralim like Hadrat
rulings for the kamil and the naqis. The person
who has the ability to distinguish, may act Muslihul Ummat rahimahulldh. May Allah W also
accordingly. The one who does not have the bless us - his associates - with such knowledge
ability, should exercise caution and not say and intuition. (Qamar az-Zaman)
anything. The acquisition of this ability is
dependent on one’s choice. By this I mean, if a Stories of the pious
person makes a sincere intention and worshipss 1
Allah £, Allah 0% will create purity in his heart byr I IFe now relate a few stories of the pious to you,
t from which you will gauge the extent of their
virtue of his worship. This will result in good
character. Evil qualities will be removed and he I sincerity. When anything insincere adulterated
will be attracted to good things. He develops an f their deeds, they would perceive it immediately,
affinity with Din and religiousness, and whenever ] and would be able to differentiate between
he sees anything contrary to it or experiences a I sincerity and self-ego.
condition different from his internal condition, he <
| The story of Hadrat 'Umar Faruq 4 *
will perceive it with his intuition. A person who j
has this intuition is known as one who is I Hie first story in this regard is of Hadrat 'Umar
muwaffaq (inspired by Allah This is similar to I Faruq 4 on the occasion of conquering Bayt al-
our external taste buds. We drink water and I Maqdis. When the Muslims laid siege to Bayt al-
perceive it to be such. If sugar is added to it, we Maqdis during his caliphate, the residents of the
perceive it to be a sweet drink which is different city said: “Call your caliph. His description is
from water. Or, for example, if a food has salt and given in our books. If he is as described in our
another food does not have salt, we are able to tell books, we will open the gates of our forts without
the difference.
216 217
going to war with you, and we will surrender th^ 0e story of Hadrat ‘All
city to you.” The Muslim army sent a message to
Hadrat 'Umar and he departed for Bayt his Mathnaivt, Maulana Rum rahimahulldh
Maqdis. At the time of his departure, he was fe|ates a story of Hadrat 'All While waging
wearing ordinary patched clothes and riding > llhad on one occasion, he overpowered a non-
camel. On seeing this, the Muslims who were with Muslim, climbed on his chest, and was about to
him said: “You are the leader of the Muslims. You gnish him off with his sword. This disrespectful
should wear attractive and clean clothes, and you > non-Muslim spat on his blessed face. Hadrat 'All
should be riding a horse.” Hadrat 'Umar 4 immediately, cast his sword aside and got off
acceded to their request, changed his clothes and his chest. The non-Muslim was astonished and
mounted a horse. asked him the reason for letting him go. He
replied:
He had just moved a few feet when he said: “My
nafs (self) is feeling elated at these things. Bring “When you spat on my face, my nafs became
back my old clothes and camel. I will proceed inflamed and my noble character was becoming
with them.” He also added: tainted. My fighting was now a little for Allah’s
sake and a little for my self-ego. And it is not
permissible to include anyone [or anything] in
Allah’s & worship. You are a creation of Allah W
“We are a nation whom Allah tW honoured and you belong to Him; you do not belong to me.
through Islam [it is sufficient for us]. ” Thus, I can only do what is permitted by Allah
You are created by Allah tW, and anything created
Saying this, he wore the same old patched by Him can only be destroyed by His order. A
garments and proceeded on .his camel. Allahu glass belonging to a friend can only be broken by
akbar! Allah iff the greatest! a rock belonging to the friend. ”
Look! Hadrat 'Umar changed his clothes and It was solely the blessing of Hadrat All’s &
conveyance when people asked him. But when a sincerity which enabled him to control his nafs.
change crept in his self because of them, he The blessing of his sincerity caused the non-
perceived it immediately, and identified the Muslim to embrace Islam, who was then
difference between sincerity and self-egd. instrumental in many of his family members
Consequently, he changed his clothes and embracing Islam.
conveyance to the original. The blessings of his
sincerity are well known - the fort was conquered.

218
219
the deed remain sincere? It is better to give
This was the story of a senior Sahabi; in fact of an C^the ac* in there is no sincerity.”
Amir al-Mu’minln (leaders of the believers). The
books record many stories of many kings and The story of a buzurg
rulers who possessed such distinguished
character with which they could differentiate rpie Ihya’ relates the story of a buzurg
between their sincerity and self-ego. would never engage in futile conversations,
was walking along a river bank one day when
The book, Akhlaq Muhsini, relates the story of one be saw a boat approaching. The boat had large
of the caliphs of Khurasan who issued an order of vats, so he asked the boat people: “What is in the
punishment against a certain criminal. The
vats?” They replied swiftly: “The king’s wine. You
moment the people began lashing the criminal, he
can do whatever you like.” He said: “What is in
began swearing and hurling verbal abuses at the
your hands?” They replied: “Fighting sticks.” He
caliph. He issued an order to stop all punishment
and freed him. One of the close associates of the said: “Give them to me for a short while.” They
caliph said: “Hadrat! Now was the time to mete gave it to him, and he began using them to break
out more punishment against this shameless the vats one after the other. He eventually broke
criminal. What was the reason for pardoning and twenty nine of the thirty vats, and left one. The
freeing him?" king was informed of this and he summoned the
buzurg.
Ihe caliph replied: “I was disciplining him for
Allah’s fa sake. When he began swearing me and It is said that he was a tyrant who used to sit on
hurling abuses at me, my nqfs changed and it a steel throne with a steel axe in his hand. He
was affected by what he said. I wanted to exact asked the buzurg: “Did you break the vats?” He
revenge from him but I did not want to include replied: “Yes.” The king asked: “Who appointed
my nqfs in the matter of Allah This is very far you as a muhtasib (inspector)?” The buzurg
from sincerity. When a person does a Dini act and replied: “The One who made you king.” On
includes a worldly motive to it, he is deprived of hearing this, the king lowered his head for a
its reward.” while, and asked him after some time: “Okay, tell
me what prompted you to do what you did?” The
“His swearing and verbal abuses enraged me. juzurg replied: “Nothing except desiring the well-
Consequently, the deed which was for Allah £ ieing of the Amir al-Mu’minin. If I see a snake or
became tainted with my personal motives. Once scoipion heading towards the Amir al-Mu’minln,
the demand of the nqfs becomes obvious, how : is my compulsory duty to save him. Like wise,
when I saw an item [wine] heading towards the

220 221
this, he departed from there and never
Amir al-Mu’minin which would cause him to be It' tfye city for as long as the king was alive,
taken to task severely in the Hereafter, my desire z
for his well-being compelled me to save him from u see! By virtue of their sincerity, the pious
it." j rs and close friends of Allah M develop a
ial condition in their hearts through which
On hearing this, the king lowered his head and
can differentiate between nqfsdniyyat and
remained in thought for a long while. He then
i I say: Since it is necessary to acquire
said: “Okay, tell me one thing. When you were
i i cerity, and compulsory to safeguard one’s self
intent on breaking them, why did you not break i Lm nqfsdniyyat, it becomes necessary on every
all of them? Why did you leave one?” The buzurg
replied: “Now that you asked me, I will have to tell j Muslim to understand the difference and develop
you. As long as I was breaking the vats, my heart lljjs capability in his heart. This has always been
was in an excellent condition. I was filled with the Le modus operandi of the buzurgs, i.e. they
emotions of dislike for Allah’s sake (bughd fillah) speak about sincerity and try to develop this
and desiring good for a fellow Muslim. I was so quality in their associates. You too will not deny
overpowered by these emotions that if the entire the need for it because you saw how the fearless
world was filled with wine vats, I would have worshipper [mentioned at the beginning] had no
broken them all. But when I reached the thirtieth iearth of good deeds. But what he really lacked
vat, my nofs (self-ego) got the better of me and I ras sincerity.
thought to myself: You are so brave with regard
to nohy 'anil munkar (prohibiting evil) that you iten further! Maulwi 'Abd al-Karim Sahib
did not even bother about the king of the time.’ mthalwi related a story of Hadrat Maulana
No sooner this thought entered my heart, I raf’All Thanwi rahimahulldh. He was about to
realized that my nqfsdniyyat (self-ego) has come ney to Delhi, so he said, carry some clothes
in and lillahiyyat (doing something solely for we will change them when we reach there,
Allah’s pleasure) has departed. And so, I did not i ilothes which I am wearing will suffice for the
break the last vat.” ley. The Maulwl Sahib relates: Hadrat did not
ge his clothes even after reaching Delhi. He
The king was very much affected by the buzurg’s :red his clothes in the same dirty clothes,
speech and said: “Very well, I am appointing you at may have had some thoughts of
as an inspector from today.” The buzurg replied: station and pride, and that is why he did not
“Excuse me, but I cannot accept this position
because if you can appoint me to it today, you 1
can remove me from it tomorrow. I do not need

222 223
oUght to look at his own faults. It is most
u to another incident. Hadrat Maul^ liablet0 down on others and to look at
TohimohuIIah invited Hadrat Mailly
f 'th derision. As long as a person does not
Pbtvkh iddiind Mahmud al-Hasan Deoban®
tils own faults, he will look at the faults of
k. to Kanpur on one occasion. When
^^ed Hadrat [Shaykh al-Hind rahimahulldh] sooner he examines his own faults, the
o^efS n which he feels for others will depart from
™s requested”to deliver a talk. Hadrat accept f1'
and delivered an excellent speech. Many of those
who were experts in the rational sciences were left
astounded by the level of his speech. While
delivering his speech, Maulwi Lutfullah Sahib
criticizing others, but no sooner I opened
’Aligarhi arrived. Hadrat concluded his speech ^ves. i found my heart to be densely filled
immediately. The people were saddened by this
because they felt it was an ideal opportunity for Jfaults and defects.”
Hadrat to continue speaking in the presence of
this Maulwi Sahib [who was an accepted Maulana Muhammad Ahmad Sahib
authority in the rational sciences]. Hadrat’s conveys the same theme as follows:
speech was in itself on a very high intellectual
level, and had he continued, the Maulwi Sahib 'He moment I opened my eyes, my own position
would have heard something in this regard. and rank fell down before me.” (Muhammad
Someone plucked the courage and conveyed this gamar az-Zaman)
to Hadrat Deobandi rahimahulldh. He said in no
uncertain terms: “Brother! The thought occurred I (2j The sinner who is ashamed of his sins, is
to me as well, but I ended my speech because it j fearful of Allah’s punishment, and hopeful of
would no longer be for Allah’s pleasure.” is forgiveness is better than the fearless
shipper who relies on his worship.
You may have gauged from these stories to what I
extent these pious elders focused their attention I le sinful servant who is fearful of Allah’s W
on their nafs. Instead of saying things to others, 1 punishment is better than the worshipper who is
they were concerned about taking stock of their I
ostentatious in his worship.”
own selves.
the meaning of the buzurgs statements:
I now conclude by summarising whatever was
said:

224
225
,g position. If this can be maintained, there
e no contradiction between the two.

better than a person who clali^ Most certainly, bughd tin nqfs (hatred for one’s
ifland bughd filldh are sometimes confused. A
son may be giving vent to his own anger but
ef najs deceives him into thinking he is doing it
Allah’s sake. In order to prevent such a
could not traverse the path safely Ltake, a person must develop the ability to
because of his pride and arrogance. The person
distinguish between the two. The buzurgs
who had lost the way entered Dar as-Salam
(Paradise) by virtue of his servitude and developed this quality and were able to
submission.” distinguish between nqfsdniyyat and sincerity.
Mry person is duty-bound to develop this
(3) The essential way is the way of humility i quality. Obviously, such a distinction can only be
(tawadu'). This was the Sunnah of every Prophet developed by remaining in the company of those
and the practice of the righteous of every era. who possess it. As long as a person does not
We explained this point in the commentary to ; develop this quality, he should not express bughd
Rasulullah’s dufa’: fillah. verbally because his nafs could well join in
without his realizing it. And so, abstaining from it
is not as harmful as the experiencing of
I nqfsaniyyat, pride, haughtiness and looking at
(4) There is no contradiction between humility others with scorn and derision. Therefore, it is
and bughd filldh (hatred for Allah’s sake); both more appropriate and cautious to refrain from it.
can be found collectively. A person must bear in ta is similar to when a person is unable to
mind his own position in order to maintain Identify the occasions of severity and leniency
humility. A poet addresses himself: “O Ayazl i hen enjoining good and prohibiting evil. In such
Recognize your own position.” When expressing I case, he has to opt for leniency.
your bughd (hatred), be mindful of the well-being f
of the other person. In other words, understand ] onclude with the following du'a':
well that this way will be most beneficial for him. I
Thus, humility must be in accordance to one's 1
own position, and bughd in accordance to the 1 ‘1
S-p1 b’5 3;

226
227
and request for dupa’

.jin ujJi fe -vA P dnificant servant, Muhammad Qamar az-


flahabadl, completed the simplification
jj ox, <<ss o* to mentary of this phenomenal book on this
,*z, ,//.~ V. . -., *J ^C°oMuharram al-Haram 1429 A.H., in Bayt
(117^ <2^ ,A») '•** pfjj l4*~ ill Jij |$J
Lar Waslyyabad. May Allah accept it
“0 Allah! You hear my speech, You can see where ^ liable the masses, the learned, and the
I am, You know whatever I conceal and whatever I . e t0 benefit from it. May He make it an
disclose, nothing of mine can remain concealed irf nt light which makes clear the path of the
from You. I am the one who is afflicted, the one and sutok. Amin.
who is in need, the one who is crying out for help,
the one who is seeking refuge, the one who is in ' insignificant servant acknowledges the
fear, the one who is in awe [of You], the one who Lors and shortcomings which he committed in
admits and confesses his sins. I beg of You the ! Estock. He did not fulfil the duty of going back
begging of a destitute, I beseech You the t0 the original Arabic and Persian texts, nor of
beseeching of a wretched sinner, I ask You the providing references to the Ahadlth. May Allah W
asking of a fearful person who has been afflicted forgive him for this, and enable him to put in full
by a calamity, and the asking of the person whose effort for all future writings and books of Hadrat
neck is submitted before You, whose tears are Muslihul Ummat rahimahulldh, and to produce
flowing for You, whose body is humbled before them in a more scholarly manner. Amin.
You, and who has submitted himself before You.”
I [o Allah! This date [10th of Muharram] has many
C-Jl <2A>j Ljj I historical connotations. Pharaoh was drowned on
this day and Hadrat Musa 803 was given salvation
horn him. O Allah! During the last moments of
this day, I make an earnest du'd’ to You! Drown
0 Allah! Accept from us, surely You are all­ and destroy all the Pharaohs of today who wish to
hearing, all-knowing. We ask of You by wipe out Islam and the Muslims. Provide total
sanctity of our Master, the Noble Prophet & protection to all the 'ulamd’, mashd’ikh, all
Muslim males and females, and all masqjid,
madaris and Islamic institutions and
organizations. Shower us with Your grace and
Mndness.

229

228
production

us, surely You

-vvabad’ Uahabad
Wasiyy 1O Wharram <31^ Haditb: O

-ss^ acknowledge the

Irf^
* ,n Shortcomings “g
I are of rtgjts

60111
■ ^KGuldistoh-e-A^

I Repentance and seeking sin „

I The obligation of rePen^C^nd Hadit


* 1- ? Tre
1 established from the Qur ■ tiier _. ni
Allah **
b between the servant and AH ntance. W
■ taee conditions for the validity o

230
Qur’an- One of them is the verse in which
The person must give up the sin completely, (jj ^^licitly orders taubah-e-nasuh:
He must be remorseful with all his heart for the JR?
sin which he committed. (3) He must make a firin (8 ‘f/ J! Giy
resolution of not committing the sin again. If any
of these conditions are not fulfilled, repentance I believers! Turn to Allah in repentance with a
will not be valid. J ’^repentance.”
If the sin is related to any person, there are four
conditions for the validity of repentance. The comprehensive definition of taubah-e-
above three conditions, and one additional one, tiosub
viz. if he owes the person anything of monetary
value, he must pay him back or seek his pardon I fohisMadary as-Salikin, Hadrat 'Allamah Ibn al-
in this regard. If he was abusive to someone, | Qayyini rahimahulldh quotes the following
disrespectful to him, or harsh towards him, he I statement of Muhammad ibn Ka'b Qurazi
must ask him to pardon him. This is especially so I fohimahulldh with regard to taubah-e-nasuh:
with one’s elders, e.g. parents, teachers, and
spiritual mentors. One should seek their pardon
with absolute humility. If a person slandered I (310^ <1^ tjjSX-Ji ‘s’ri+'j cOUsVu
someone, he must empower him to exact the
prescribed revenge or seek his pardon. If he
engaged in backbiting or complaining about a J Taubah-e-nasuh is realized with four things: (1) to
person, he must seek his pardon. If there is the I seek forgiveness verbally, (2) to remain aloof from
possibility of further problems if he were to j/ the sin physically, (3) to make a firm resolution
express what he did, he should seek his pardon 1 with the heart of not committing the sin again, (4)
in a general and ambiguous manner, and I tn remain aloof from evil companions.
continue making du'd’ for him. In fact, he should |
also give charity on his behalf so that Allah £ / Gloiy to Allah! The fourth condition of repentance
may obtain pardon for him on the day of I as listed by 'Allamah Ibn al-Qayyim rahimahulldh
Resurrection from the person against whom he I is generally not found in books. Such a condition
committed the sin. This is most certainly easy for I is necessary because a person gets involved in
Allah $. evils through evil company. The 'Allamah
rahimahulldh included this condition because
Allah W orders repentance and seeking although the person may have given up the evil,
forgiveness (taubah wa istighfar) in several places remaining in the company of fellow residents may

232 233
f'All Thanwi rahimahullah Hadrat Muslihul
t Maulana Wasiyyullah Sahib Ilahabadl
well urge him towards the sin again, and he may [)^hulldh, Hadrat Maulana Muhammad
become more involved than previously in it. This
Saihb Partabgarhl rahimahulldh and
is why we have to be particularly cautious of evil
pz 5Ve
vvv are naming this important subject,
company.
(acknowledgement of one’s
The first type of sins, viz. shortcomings in kes)- Just as AUah ' through His grace
fulfilling the rights of Allah was explained in ^kindness - enabled Hadrat Muslihul
detail by Hadrat Muslihul Ummat Maulana afS rahimahulldh book, rtiraf-e-Dhunub, to
Wasiyyullah Sahib rahimahullah in rtiraf-e- ^Isource~of great benefit, may He make this
Dhunub. If a person studies it with concentration, ^/ndtnn, I'ttrq/’-e-Qusur, a source of great
insha Allah, Hadrat Muslihul Ummat's fit as well. And may He accept it in His court.
rahimahulldh effective explanation will certainly henenv
prompt him to repent over his sins and seek
> forgiveness. Allah 5c will also shower the person I fh re was a special reason for naming this book
with His acceptance. I viz- Hadrat Murshidl Maulana
I Muhammad Ahmad Sahib rahfrnahuZZdh
As for the second type of sins, viz. shortcomings
I mentioned these words in his poem which caused
in fulfilling the rights of one’s fellow humans, I
I my mind to be transported to this theme, and so
am writing this book to draw the reader’s
I the book itself was given this name. The lines of
attention to the importance of this subject and to
encourage him towards repentance from it. Once I his poem read thus:
knowledge in this regard is obtained, its
importance will be gauged, and the person will be “At times I experience the joy of having obeyed
ready to make up for it through repentance and Allah W. At times I have to acknowledge my sins. I
seeking forgiveness. am constantly mindful of the thing which the
angel is not aware of. This is the beginning and
Apart from relating incidents from the lives of end of those who truly love Allah $£. O Ahmad
Rasulullah & Hadrat Abu Bakr and Hadrat [referring to himself] who possesses nothing. I
'Umar Faruq 4$, we will relate incidents from the acknowledge my sins.”
lives of senior pious personalities of the ummah
such as Hadrat Fudayl ibn 'Iyad rahimahulldh, I make du'd’ to Allah to enable all of us to
Hadrat Sayyid Ahmad Shahid rahimahulldh, acknowledge our sins, repent from them and seek
Hadrat 'Allamah Rahmatullah Sahib Kiranwi forgiveness for them; and to enable us to obtain
rahimahulldh, Hadrat Hakim al-Ummah Maulana
Pardon from those whose rights we trampled. May
234
235
Allah B - the most Merciful of those who sho^
mercy - pardon us our sins. Amin.

Muhammad Qamar az-Zaman Ilahabadl,


Allah £ pardon him
Madrasah ’Arabiyyah Bayt al-Ma'arif, Ilahabad
Muharram al-Haram 1429 A.H./Januaiy 2008. Jidll J & -uj-l

great Sunnah of Rasulullah was to seek


forgiveness from Allah and acknowledge his
sins before Him. In like manner, if he displayed
any shortcoming in fulfilling the rights of his
fellow humans or harmed them physically or
verbally, he considered it to be a cause of Allah’s
£ displeasure, and obtained pardon from the
person. This is also a great Sunnah of Rasulullah

In his famous book, Uswa-e-Rasul-e-Akram &


Hadrat Doctor Abd al-Hayy Sahib rahimahulldh,
a khaltfah of Hadrat Hakim al-Ummah
rahimahulldh relates the following Hadith of
Rasulullah under the chapter titled “The
position of servitude”. In this Hadith, Rasulullah
$ instructs the Sahabah <&> in general to pardon
and overlook, and thereby left an important
Sunnah for the ummah. May Allah enable all of
us to practise on this important Sunnah. Amin. I
now quote the Hadith:

Rasulullah's & apology on the pulpit

Hadrat Fadi & narrates: I went to visit Rasulullah


£ and noticed that he had a high fever, and a
bandage was tied around his head. He said to me:

237
236
on stood up and said: ‘I owe three dirhams to
‘Hold my hand.’ I held his hand, he proceeded to r gayt al-Mal (Islamic Treasury). I had taken
the musjid, sat on the pulpit, and said: ‘Summon treacherously.’ Rasulullah asked: ‘Why
the people to assemble here.’ I summoned the J, yOu act treacherously?’ He replied: ‘I was in
people. Rasulullah & first praised Allah and 'al need at the time.’ Rasulullah said to
said: The time is approaching for me to leave you ^rat Fadi ‘Collect three dirhams from him.’
and depart. If I struck anyone on his back, my
back is here before him; he may take revenge. If | Rasulullah then announced: ‘Anyone having
anyone has any monetary claim against me, he j any doubt about any condition should ask me to
may demand it now. No person should ever feel I make du'd’ with regard to it [because the time of
that I will dislike him for taking revenge from me.
j departure has drawn near].’ A person stood up
Such dislike is neither in my nature nor is it I and said: ‘O Rasulullah! I am a liar. I am a
becoming of me. Understand well! The person I hypocrite. I have the illness of sleeping too much.’
who claims his right from me is extremely beloved
I Rasulullah made clu'd’: ‘O Allah! Bless him with
to me. Or he may pardon me so that I may
| honesty, bestow him with full imdn, and cure him
proceed to Allah & with a happy heart. I do not I from the illness of over-sleeping. ’ Another person
wish to confine myself to just this one 1 stood up and said: ‘O Rasulullah! I am a liar. I am
announcement. I will announce it again.’ I a hypocrite. There is no sin which I did not
Rasulullah % got off the. pulpit, and after
I commit.’ Hadrat ‘Umar warned him against
performing the zuhr salah, he climbed it again,
I publicizing his sins. Rasulullah said: ‘O ‘Umar!
and made the same announcement. He also I Remain silent. The humiliation of this world is
repeated his statement about not having any
’ light compared to the humiliation of the
dislike for such a person. He added: 'If anyone
Hereafter.’
has any due, he must fulfil it. He must not worry
about worldly disgrace because it is nothing Rasulullah then said: ‘O Allah! Bless him with
compared to the disgrace of the Hereafter.’ honesty and complete irndn. And set right all his
affairs.’ Another person stood up and said: ‘O
A person stood up and said: You owe me three
Rasulullah! I am a coward, and have the illness of
dirhams.’ Rasulullah said: ‘I do not wish to
sleeping too much.’ Rasulullah made du'd’ for
belie any claimant nor do I ask him to take an
him as well. Hadrat Fadi relates: ‘[After
oath. But tell me, how did I come to owe you
Rasulullah £ made this du'd’ for him] we never
these three dirhams?’ The person said: ‘A beggar
saw anyone more brave than him.’
had come to you one day and you asked me to
give him three dirhams.’ Rasulullah & said to
Hadrat Fadi ‘Give him three dirhams.’ Another

238 239
I
if* ‘Z W,
Rasulullah £ then proceeded to Hadrat 'A’ishah’s
radiyallahu 'anha house, addressed the assembly said to his brother, Harun: You be my
of women, and made the same announcements [ among my people, remain engaged in
which he made in the assembly of men. \ I tifying [them], and do not follow the path of the
Sahabiyah radiyallahu 'anha said: ‘O Rasulullahl 1 Raders of corruption.’” (Surah al-A'raf, 7: 142)
I am unable to express myself properly; sp
Rasulullah & made du'd’ for her. I! 0when Hadrat Musa returned to his people,
I j Je found them worshipping a calf. He became
Rasulullah announced: ‘Anyone having any I angiy. cas* aside the Tablets [which he had
doubt about any condition should ask me to L received from Allah St], held his brother, Hadrat
make du'd’ with regard to it [because the time of II Harun by his head and dragged him forward.
departure has drawn near].’ The people requested 1 ( gadrat Harun said: “O my brother! The people
him to make different du'd’s in their favour. I considered me to be weak and faint-hearted, and
I' they were on the verge of killing me. Now do not
May Allah St shower abundant peace and
I give my enemies an opportunity to laugh at me,
salutations to Rasulullah & (Uswah-e-Rasul-e-
I and do not include me among the wrongdoers
Akrcun)
I (because I did not join them in their unbelief and
Just ponder! This is the perfect example of the I polytheism). I should therefore not be treated as
Leader of all the Ma'sumin (those who are divinely these wrongdoers are. ”
protected from sin) and the Noblest of all the
Messengers. This sinful ummah is in real need of Hadrat Musa realizes his mistake
emulating him. Allah fig alone inspires towards
When Hadrat Harun explained the facts to
good.
him, Hadrat Musa SESSi realized his mistake
Hadrat Harun ,3£n offers an apology with (although it was a judgemental error). He
therefore beseeched Allah saying: “O Allah!
utmost respect
Forgive me ar. d my brother, and engulf us in Your
When Hadrat Musa was about to depart for mercy, surely You are the most Merciful of those
Mt. Tur, he appointed Hadrat Harun as his who show mercy.” The Qur’an states:
deputy, ordered him to rectify the Ban! IsraU, and
prohibited him from following those who cause
corruption. Allah St says:

241
240
too should not be unduly stem and
s6 h Every Person ought to bear in mind the
** ctions of the Shari’ah, and when he realizes
I instate, he must endeavour to rectify it even
“He said: ‘0 my Sustained Forgive me and 1>* S is against juniors. This could be done by
brother and admit us into Your mercy; You
I king f°r t^ie Person as was done by
the most merciful.’” (Surah al-A'raf, 7: 151) JjJat Musa in favour of his brother, Hadrat
Sariin May Allah enable all of us to
The fact of the matter is that when Hadrat
saw them worshipping the calf, he was practise on the correct Din. Amin.
overtaken by Dini emotion, and caught hold of his
brother’s head and beard as a way of learn another point from these verses. If a
reprimanding him. But once he heard about his person sees someone committing a wrong, and he
brother’s helplessness, he realized his own ^ys harsh words to them after being overcome by
mistake and made du'd’ to Allah for himself Dini emotion, then not only is it permissible but
and his brother. This actually took the place of I essential. This is because just as softness and
asking his brother for pardon. leniency are needed for rectification, it is essential
P to resort to severity and harshness at times for
We learn from this incident that if a senior] the removal of evil. Hadrat Musa gga resorted to
wrongs his junior in any way, he must be] severity against the people for their worshipping
concerned about making up for it. It is best to I of the calf. Consequently, the people repented and
first of all seek a clear pardon from the person I the evil disappeared.
who was wronged. If this is not done, a du'd’for
pardon and forgiveness for him must be made Kes, ] it is necessary for the reformer to have the
a
because there can be no greater bounty than this I ability to recognize the occasions of leniency and
in his favour. I severity.
st If he is confused in this regard and does
not know whether he should adopt a lenient or
IInc
At times, if a senior wrongs a junior, the latter 1 strict approach, then he must certainly adopt a
forgives him in his heart even before the senior I1 lenient approach. This is because a lenient
can ask him for forgiveness. Very often, respectfill |I approach will not harm him as opposed to
and beloved friends, and loyal murids and I adopting severity in a situation which demanded
students consider the scolding and reprimanding. leniency. There is a real danger of harm in such a
which they get from their elders to be an act of case. (Ihya’ al-'Ulum, Imam Ghazzali
intrinsic love, and accept it as such. In fact, they rahimohulldh)
cdnsider it to be their good fortune. Nevertheless, ]

242 243
trfe and wealth.1 Will you now leave
^rmysake?"
Hadrat Abu Bakr < asks Hadrat *'Umar
pardon him to
t Abu Bakr < asks Hadrat Salman <
Once there was an argument between Hadrat Al &rs to pardon him
Bakr and Hadrat 'Umar <. In the course ofJ. IF
exchange, Hadrat Abu Bakr uttered a at A^u Hubayrah 'A’idh ibn 'Amr al-Muzani
harsh words. But he himself regretted utteiw rL Was from among those who were present
them, and pleaded to Hadrat 'Umar & to pardon * the Bay'atur Ridwan) narrates: Hadrat Abu
him. When Hadrat 'Umar & refused, there was no Jjyan ♦ [who was n°t a Muslim at the time]
limit to the stress and discomfort which Hadrat Lit to Hadrat Salman Hadrat Suhayb & and
Abu Bakr & experienced. He got up immediately, Jjrat Bilal They said to him: “Without doubt,
proceeded to Rasulullah and explained the ^swords of Allah have not taken their dues
reason for his stress. Rasulullah consoled him
gainst His enemies.” When Hadrat Abu Bakr &
by conveying these glad tidings three times to
lieard this, he said: “Are you saying such things
him: “0 Abu Bakr! Allah will pardon you. 0
Abu Bakr! Allah will pardon you. 0 Abu Bakr! to one of the elders and leaders of the Quraysh!?”
Allah will pardon you.” Hadrat Abu Bakr < then proceeded to Rasulullah
In the meantime, Hadrat 'Umar regretted his j and related the incident to him. Rasulullah
refusal, went to Hadrat Abu Bakr’s house in said: “You must have certainly displeased them.
search of him, and when he did not find him, he And if you displeased them, you have displeased
proceeded to Rasulullah Rasulullah’s $ Allah 1.” Hadrat Abu Bakr went back to them
expression changed [to one of anger] when he saw and said: “0 brothers! 1 displeased you.” They
him. When Hadrat Abu Bakr saw this, he sat said: “No brother. May Allah O forgive you.”2
upright and pleaded to Rasulullah saying: “0
Rasulullah! I was the one who wronged him.’ Hadrat 'Umar & asks an old man to pardon
Although Rasulullah’s anger subsided, he said: him
“When I was commissioned as a Prophet,
everyone except Abu Bakr belied me. He assisted Hadrat 'Umar & was patrolling at night with
Hadrat Ibn Mas'ud He peeped through a hole

ojS” jl ^>1 Spits' ji


.110 i

244 245
in a door and saw an old man who had wine aiy
a few dancing women in front of him. The two not an act of piety to enter houses from their
climbed the wall, went to the old man and said;
ar."
“What an evil thing for an old man like you to
do!?” Ijiird offence is that you entered my house
JJiout permission, whereas Allah says:
The old man stood up and said: “0 Amir &
Mu’minin! 1 take an oath that you must not pass Ji- \ jI 'J
any judgement on me until you have heard what 1
have to say.” Hadrat 'Umar said: “You ma} ,q believers! Do not enter houses other than your
speak." The old man said: “If I disobeyed Allah $ 0$i houses until you have asked permission and
in one matter, you disobeyed Allah $ b
i fished peace to their owners.” (Surah an-Nur, 24:
committing three offences.” Hadrat 'Umar < K
asked: “What are they?” He said: “The first offenc
you committed was that you spied on me, an J Hadrat 'Umar & said: “You are right. Will you
Allah prohibits this. Allah says:
forgive me?” The old man said: “May Allah W
I forgive you.” Hadrat 'Umar 4b left crying, and he
was saying to himself: “O 'Umar! You are
destroyed if Allah 3s does not forgive you.”
“Do not spy on each other.”
Hadrat 'Umar 4b also addressed himself saying:
The second offence is that you jumped over the
You know well that a person tries to conceal
back wall of my house and entered, whereas Allah such a condition [of consuming wine and being in
& says: 'he company of dancing women] from his own
imily and children. He will now think to himself
latthe Amir al-Mu’minin has seen him.”

“Enter the houses from their doors. [That is, do J


not enter from the rear].”

Allah also says:

247
246
t 'Umar 4* had went to reprimand the old
Hadrat Muslihul Ummat Maulana but the tables were turned and the old man
him t° account. This resulted in Hadrat
Wasiyyullah Sahib’s rahimahulldh to°K asking him for pardon, leaving there
commentary to the above story crying and thinking to himself of his own
The above story shows that a muhtasib (inspector) ^truction. He constantly said to himself: “You
deS weu that a person tries to conceal such a
should neither spy, enter houses by jumping over
walls, nor enter without permission. ^diti°n consuming wine and being in the
C°tnDany dancing women] from his own family
Glory to Allah! What a beautiful story! People C°d children. He will now think to himself that
relate it, you may have heard it, but the last part Amir al-Mu’minin has seen him. How
of the story, i.e. the effect which it had on Hadrat Earned he will feel about it!” (Risaldh Ma'rtfat-e-
'Umar is not normally related. I am astonished
$0$
as to why it is not related, whereas I consider it to
be the essence and soul of the story. This is gadrat 'Umar & asks the Sahabah & to
because Hadrat 'Umar’s humility is much pardon him
greater than what the old man said. Although he
caught the old man in such a situation, he When Hadrat 'Umar became the caliph, he
restrained himself after hearing whatever the old practised strictly on the same principles. In other
man said to him, and then begged him to forgive
words, just as Hadrat Abu Bakr allowed people
him. This is no easy and insignificant matter. Do
to take revenge from him for his excesses, and the
you think anyone can do this today? Without
subjects to take revenge from the governors for
doubt, no one can equal the actions of the
their excesses, Hadrat 'Umar adhered strictly to
Sahabah
this and allowed people to take revenge from him
Do you not see! The dancing women are seated for his excesses on several occasions. When he
before the old man, and the wine is placed in j was asked about his severity in this regard, he
front of him. The Amir al-Mu’minin reaches there j said: “I saw .Rasulullah fulfilling the rights of
all of a sudden. A person is caught committing a 1 others, and Hadrat Abu Bakr doing the same.
sin from which he cannot extricate himself. | So I too will fulfil the rights of others.”
Despite this, the old man quoted verses which I
cast everything aside. Now there was neither an I Here is one example of how particular Hadrat
inspector nor a criminal. Everyone was subdued I 'Umar was in this regard. He beat a person as a
and the entire assembly was reduced to crying - J punishment for a crime which he committed, so
the entire scene changed. the person said: “I committed it in ignorance. I
248 249
ought to have been taught about it, and not 'Umar was most conscious of his
punished. Had I committed it wittingly, I ought to j ggponsibilities and would personally go on patrol
be pardoned and not beaten.” Hadrat ‘Umar 4 at to see toe welfare of his subjects. If he
replied immediately: “You are right. Here, take aw any unlawful activity, he would express his
revenge from me [i.e. now you must beat me].” disapproval. If he saw any person in difficulty, he
(Guldista-e-'Ilm wa Nazar, p. 71) tfould see to his needs. This is related in history
; books.
Hadrat 'Umar & is reduced to tears on
hearing an old woman’s complaint gasulullah & informs Hadrat 'A’ishah & of
her error
An admonitory incident took place during his
journey to Syria. Hadrat 'Umar was returning
cJlS LjUP
to Madlnah when he saw a tent. He got off his
conveyance and went close to the tent. He saw an I cJb JjiJ (Jli# .
old woman and asked her: “Do you know
anything about 'Umar?” She replied: “Yes, he has
already departed from Syria, but may Allah $
destroy him. To this day I did not receive a single Hadrat ‘A’ishah radiyalld.hu 'anha narrates: “I
grain from him.” Hadrat 'Umar & said: “How can said: ‘O Rasulullah! What do you need Safiyyah
'Umar know about conditions so far away [from for?’ She meant that she was very short.
f Madinah]?” She replied: “Why does he assume the Rasulullah said: ‘You made a statement [which
caliphate if he does not know about his subjects?" is so deplorable] that if it was mixed with the
Hadrat 'Umar & was reduced to tears. (al-Fdruq, water of the ocean, it would spoil all the water.’”
p. 202)
We learn from this Hadlth that Rasulullah
Glory to Allah! This was the condition of Hadrat would not tolerate inappropriate statements even
'Umar’s & soft-heartedness, whereas the world from his most beloved wife. Rather, he
considers him to be a strict person. We learn from reprimanded her so that she does not make such
this that his strictness was for Allah’s sake. Each statements again.
occasion requires a different response. If the I
deputy of Rasulullah at cannot do this, who else I
can?! May Allah inspire us all to emulate him.

250
251
Rasulullah ft expresses his disapproval of Jju of \j^j
Hadrat Zaynab’s radiyalld.hu fanhd.
•(83 JUuJl (JSK.4 ,j»Jl Aj^AP v-~ij
attitude
imam Ahmad rahimahulldh narrates a Hadith of
J
* Jj JU
* **
<J jjaj JpI cJl
* 00U
gadrat Safiyyah radiyallahu 'anha: Rasulullah ft
*
M «iUj JaP' vt cJUi cIjjju Ifcjapf (JL>j Up Jvent on hajj with his pure wives. On the way,
Cijb J?f) .jLfi Jbmj ^\j *4
iaJ>l b Ia> (J-j Up -il 1) gadrat Safiyyah bint Huyay’s camel died.
Rasulullah ft said to Zaynab bint Jahsh: “O
(632^ Zaynab! Give a camel to your sister, Safiyyah.”
[He said this to her] because she had the most
Hadrat 'A’ishah radiyallahu ranha narrates: camels from among his wives. She asked: “You
Hadrat Safiyyah’s radiyallahu 'anhd camel fell ill want me to give a camel to your Jewess?”
and Hadrat Zaynab radiyallahu 'anhd had an Rasulullah ft was angered by her words and
extra camel. Rasulullah ft said to her: “Give one remained aloof from her without speaking to her.
camel to her.” Hadrat Zaynab radiyallahu 'anhd He did not speak to her even when he came to
replied: “You want me to give a camel to that Makkah, during his stay in Mina, and until he
Jewess?” Rasulullah ft became angry and stayed returned to Madinah. He did not go to her in
away from her during the months of Dhu al- Muharram and Safar, nor did he set aside a turn
Hijjah, Muharram, and a portion of Safar. for her. This caused her to lose hope in his
coming back to her. He eventually went to her in
*
e * <&i J
J ** oi -um Rabi
* al-Awwal.
iiyU jui Jo j
It is a major sin for a person to describe another
cJITj
with words of kufr after the latter embraced
* (J-j
UJ 4»l >»r uf oJU
* Islam. This is why Hadrat Zaynab radiyalld.hu
'anha was eligible for separation.
»J*~ ‘ Jl jlj fdi L^Kj (Ji L»dUj

OK LJi o, c—%j (U (Ji <>U»j cl^udf Jl We learn from the above that Rasulullah ft would
not permit any concession with regard to
• W* JjV< rectifying the character of his wives as well. This
is an excellent example for us. May Allah tfe
inspire us all to practise. Amin.

252 253
The story of Hadrat Fudayl ibn ’Iyad’s
rahimahulldh repentance
-gas the time not arrived for the believers’ hearts
The story of Hadrat Fudayl ibn 'Iyad’s io tremble with Allah’s remembrance?”
rahimahulldh. repentance is well known, but the
importance which he gave to fulfilling the rights hearing this, Fudayl rahimahulldh called out:
of fellow humans is worthy of emulation by every <qhe time has come.” He then announced to all
Muslim. This is because rights of fellow humans the people to come and take back their
are not pardoned by mere repentance. Rather, it belongings. But they did not come out of fear he
is essential for the person to fulfil the rights or to was summoning them in order to kill them.
obtain pardon from the person whose rights he Hadrat Fudayl rahimahulldh begged them to come
forfeited. Hadrat Fudayl ibn 'Iyad rahimahulldh and said: “O Muslims! I have repented over my
fulfilled this thoroughly. This is related by the actions and I am ashamed.” They said: “O Fudayl!
famous personality Hadrat Shah al-'Alamln Shah If you are speaking the truth, leave our goods and
'Abd ar-Razzaq Jhanjhanwi rahimahulldh in his depart from here. We will come and take our
book, Saha’if Ma'rifat. This book has been goods ourselves.” Fudayl rahimahulldh said:
translated in very simple language by Doctor “Some of your goods may get lost or destroyed,
Tanwir Ahmad 'Alawi. I am quoting the story of and I will have to give account for them on the
I his repentance from the translation: day of Resurrection. You should therefore come
before me, identify your belongings, and take
' Fudayl ibn 'Iyad rahimahullah was initially a
them away.” On hearing these words of
highway robber. When he stole anything from any
reassurance, they came forward, identified their
person, he had the habit of recording the person’s
respective belongings, and took them away.
name, his father’s name, the place where he stole j
it, and the date on which he stole it in a register.
Fudayl rahimahulldh asked them for pardon and
When Allah turned to him with His grace and
satisfied them. He then returned home and made
his time for repentance approached, he attacked I
a caravan and all the people of the caravan I it his practice to look at his register and return
trembled with fear. Fudayl rahimahulldh captured I the goods to whomever they belonged. In this
all their possessions. One of the people of the vay, he pleased all his enemies and opponents,
caravan was reciting the Qur’an and came to this md was left with no goods whatsoever of this

254
255
He was looking at his register one day
noticed that he had usurped 40 000 dinars from
a Jew of Naysabur, and he had not returned this I jayl rahimahulldh went into the house,
amount to him as yet, and not obtained his Purse» 311d placed it before him. Look
pardon. fl ^ah’s power! The purse was filled with the
1 t amount of dinars which Fudayl
Hadrat Fudayl rahimahulldh seeks pardon
1 had stolen from him. This had a
from a Jew •I JL impact on his Jew’s heart. He said to
I fiidayl’* “You filled my copper of kufr with the
He went to the Jew and said: “My name is Fudayl.
I had stolen 40 000 dinars from you at a certin I ure gold of imdn. You may now invite me to
place in a certain year. I have now repented from [slam, your religion is certainly the truth.” The
| jevv together with another seventy people
highway robbery, and returned all the wealth
from whomever I had stolen it. But I do not have I embraced Islam. The Mathnawi says in this
anything to give back to you. I have come to you J regard:
to give you the right of doing whatever you like to
me. You could ask me to work for you in 1 ifyour face is moistened with tears, even the soil
exchange for that amount, or you could pardon I in your hand will turn to gold.” (Sahd’if Ma'rifat,
me.” 1 p-176J

The Jew said: “Give me back my due so that I j Hadrat Sayyid Ahmad Rifa'i rahimahulldh
may be pleased with you. ” I seeks pardon

Fudayl rahimahulldh began working for the Jew IA group offaqirs met him on one occasion. They
and serving him. The Jew had read in the Taurah I began hurling obscenities at him, and said: “O
that if a person from the ummah of Muhammad £ I you Dajjal! O you who considers the haram to be
repents sincerely, and he were to place his hand halal! 0 you who alters the Qur’an! O you atheist!
on soil, it will turn to gold. He felt this was the Oyou dog!” On hearing all this, Sayyid Ahmad
ideal opportunity to put him to the test. He went rahimahulldh removed his head covering, kissed
to his house, filled a purse with soil, and placed it the ground and said: “O my masters! Forgive your
on a shelf. He came outside and said to Fudayl: T slave.” He then began kissing their hands and
have taken an oath I will not take anything from feet, and said: “Be pleased with me. Your
you, but you will have to do one work for me. Go forbearance can accommodate me.” When there
into my house and you will find a purse on a was no way for them to refuse, they said: “We
256
t Tinati rahimahulldh acknowledges
never came across a faqir like you. You are
accepting whatever we are saying to you without
j made a promise to Allah $£ that he will
becoming angry in the least.” He said: "This ts
|^a extend his hand with desire towards
also by virtue of your blessings”
’'^hing which grows forth from the ground. But
He then turned to his friends and said: “It was ^got this promise, he broke a few shoots from
very good that I provided them the opportunity of place(d them in his mouth, and was
giving vent to whatever was concealed within hewing on them when he remembered his
them. In other words, they placed the weight C ornise. He threw away the shoots which were in
which was in their hearts onto me. If the truth be L hands, spat out whatever was in his mouth,
told, I was most deserving of whatever they said, J sat down remorsefully.
because they may have well said it to someone
who would not be able to bear it. This would have I prelates: "I did not even get a chance to sit
worsened the situation and caused more joWn comfortably when a few people on
problems.” horseback and others on foot surrounded me,
I said: “Stand up!” They escorted me until they
He used to say: The purity of the heart can only ]I took me to the shore of Alexandria. I saw a leader
be achieved when no mark of malice remains in it I
before whom were a few Africans who had
- neither towards one’s enemies, to one’s friends, I
nor to any of Allah’s creations. If a person 1I commi
1 tted the crime of highway robbery. They
develops such a condition, the wild animals in the Isaw s that I was dark-skinned like them, and
jungles and the birds in the nests will have 1coincidentally,
0 I had a shield, arrows and a sword
affinity with him, and the deepest mysteries will mwith me. And so, they were all convinced that I
be exposed to him. ” (Aqwal-e-Salaf, vol. 2, p. 147) ] was
w also a criminal like the other Africans. They
chopped
chi off their hands and feet, and it was now
Note: Glory to Allah! Look at the forbearance and I < w turn. They ordered me to extend my hands. I
piety of our elders, and how they taught this to I] extended
ate them and they chopped them off. I was
their associates. It is sufficient for us to emulate f then ordered to extend my legs. I extended them,
them. ■ raised my head and said: ‘O my Allah! O my
Master! My hands had committed a wrong (by
I breaking the plant], but what wrong did my legs
1 commit?’ A horseman arrived suddenly,
a overpowered the leader, and said: This is a
I righteous man, and he is well known by the name

259
258
fca'di] writes: I heard that when Hadrat
Abu al-Khayr TnatL’ The leader lowered hi^ ‘ jylisri rahimahulldh was told this, he
began kissing my cut hand, embraced me, c3 E’^Xdya^- The moment he left Egypt, the
to me, and began asking me to pardon I arted On reaching Madyan, he was
said: ‘I pardoned you the moment you chop
* ‘ d of tke ra^ns> nnd river brimming
my hand, and I said to my self: ter. An '&nf asked him: What was the
^^for y°ur leaving Egypt?’ He replied: ‘I
^that a drought comes because of the evil
f evil people. When I pondered over this, I
“This is a hand which had committed a cri^ see anyone more sinful than me. So I left
and so it has been chopped off.” (Tabaqat Kubrfi T thinking to myself: ‘Why should these
p. 94, Aqwdl-e-Salaf, vol. 2, p. 85) 1^1 suffer unnecessarily because of my wrong-
Note: Unfortunately, we do not know how many j doings?”
obvious and concealed sins we commit but we do j L te* Glory to Allah! Look at how he practised on
not even perceive them, whereby we could have! ^teaching of Rasulullah “I am the one who
worried about having them pardoned or making I
acknowledges and confesses his sin...”. Without
up for them. May Allah inspire us all to realize
this, and may He protect us from His displeasure I1 doubt, the rains fell by virtue of his emulating
and punishment. Amin. [bis Sunnah of Rasulullah He went out of the
city and provided a practical example of
Hadrat Dhun Nun Misri rahimahulldh < acknowledging sins and seeking forgiveness.
acknowledges his sins I '■Consequently, Allah’s ocean of mercy poured
Ldown. Gloiy to Allah! Such was the high level of
One year there was no water in the Nile river, and I his humility and self-effacement. He did not
consequently, the signs of drought were visibly I consider anyone more sinful than himself in the
seen. Some people went out into the desert to beg 3 Me of Egypt. He was convinced that the rain
for water. They cried profusely and beseeaM' | was withheld because of his sins. Yet, he enjoyed
[Allah &], but there was still no rain. Hadrat I such a high status among the creation that the
Dhun Nun Misri rahimahulldh was also informed f hing announced: “It is a serious wrong if Hadrat
about tiie people’s predicament and « J Dhun Nto Misri is not mentioned to any
requested to make du d to Allah M lhey said | assembly where the of s
him: You are an accepted servant of Allah & ana mentioned ”
the du'd’ of His accepted servants is not rejected." I
f ^isis an affirmation of the Hadith:

260
261
•rat was fully aware of this, he accommodated
a*> j *» Cr* youth. His murid, Khwajah Hussam ad-Din
rahimahulldh complained to the
“Allah & elevates the one who humbles hii^ ^toorities about the youth and had him
for Allah’s sake.” 9 nfisoned. When the shaykh came to know of it,
Je was quite displeased with his murid, and
May Allah & inspire us all to practise on tk gained aloof from him. The murid said:
teaching, and bestow us with genuine huiw -fladrat, he is a flagrant sinner.” Hadrat said:
and total self-effacement. 'Aah!" hi a painful tone and said: “Yes, you
possess virtue and piety, that is why you
Immoral women acknowledge their sins ^cognized his sin and iniquity. But I do not
A drought was experienced in a certain place. Ti consider myself better than him. That is why I did
people engaged in a lot of du'd’ but there was n not allow my own self to complain about him to
sign of any rain. The immoral women of the cit the authorities.” He then made efforts to have the
gathered and said: “We are the most sinful, and youth released. He repented and became a
this is why there is no rain. If we repent, the rains righteous person.
will come down.” They all proceeded to an open I When any of his murids erred, he would say: “It
field, made arrangements for a screen all around I was actually my error which became manifest
them [to prevent others from seeing them], and I through him.” (Tarikh Da'wat wa 'Azimat, vol. 4,
beseeched Allah They acknowledged their sins, I p. 146)
and repented and sought forgiveness with
devotion and sincerity. The rains came down. I 'Allamah Ibn al-Jauzi rahimahulldh
acknowledges his sins
Hadrat Khwajah Baqi Billah rahimahulldh j
acknowledges his sins He relates his own story in his book, Sayd al-
Khdtir1:
Hadrat Khwajah rahimahulldh never hesitated in I
acknowledging his sins and considering himself a 1
sinner. Let alone among his own companions, he I
did not even consider himself superior to the 1
masses. ‘Hadrat Maulana Abul Hasan ’All Miya Nadwi rahhnahullah
writes with 'egard to Sayd al-Khdtir. “Sayd al-Khdtir is an
It is said that a youngster who was his neighbour I album in which the author penned his innermost emotions.
used to commit every type of sin. Although I Informal thoughts, life experiences, and scattered thoughts

263
262
already quite broken. I have such knowledge
I experienced a situation on one occasion • f5 v conditions which demand humility from
which I had to ask Allah & and make du^.
I now acknowledge my shortcomings. I am
Him. I made du'd’ and asked Allah & A righteo ° ^Hv in need whut I asked You for. I have full
person joined me in my du'd’. I saw some of th
effects of acceptance, and said to my self: "Thise nviction in the grace of the One whom I asked.
the result of the righteous person’s dufa’, and n8 She righteous person does not have all this. So, 0
flail! Bless him in his worship. My
because of my dufa’.” I said to my self: “I hav
doiowledgement of my sins is in itself a great
knowledge of my own sins and mistakes which
would certainly not make my du'd’ acceptable
(TarikhDa'wat wa 'Azimat, vol. 1, p. 243)

But it may well be that my du'd’ was accepted


Note: Just as we ponder and reflect over our
because the righteous person is protected against
jjldly issues, these pious elders ponder and
such sins which I know I committed. But there is
a difference between the two of us: I am sorrowful reflect over their Dini and internal conditions. It is
essential for us to do this because it is very
and remorseful for my shortcomings, while he is
beneficial and will ensure our progress.
happy over his condition. And there are times
when acknowledging one’s sins are more
Hadrat Shah 'Abd al-gadir Sahib
beneficial."
rahimahullah asks pardon from an old
He continues: woman

"There is also a similarity between us: Neither of 1 heard this story on numerous occasions from
us is asking for any grace on the basis of our my shaykh, Hadrat Murshidl Maulana
actions. So if I have a broken heart, a head Muhammad Ahmad Sahib rahimahulldh. Hadrat
lowered in remorse, and say while acknowledging Maulana Shah 'Abd al-Qadir Sahib Dehlawi
my sins: ‘0 Allah! Give me solely out of Your rahimahulldh did not accept an ordinary gift from
grace for I am empty-handed’, I have hope Allah | an old woman for some reason or the other. The
$ will accept my du'd’. On the other hand, the poor woman went back broken hearted with her
righteous person may rely on his good deeds, and gift. After this, the numerous spiritual gifts and
this reliance may be an obstacle for him. 0 my victories which Hadrat Shah Sahib rahimahulldh
soul! Do not break my heart any further because used to receive ceased completely. After several
days he began thinking over the reason for this.
He pondered and reflected, and after a few days,
he came to the conclusion that he had refused
and Incidents. He acknowledges many of his weaknesses
and mistakes without any hesitation.” gift of the old woman, and this is why he is

264 265
being punished in this manner. It was night ti^ his he left for the salah. Haji 'Abdullah Sahib
he proceeded immediately to the old woman. ’ Lnoved the fire from under the meat pot, kept it
knocked on her door, she asked for his identity rside, and also joined the congregation for the
and he replied: “'Abd al-Qadir.” He added: “Anu^
alah- Qadir Bakhsh returned after the salah and
[a term of respect for an old woman!’ Please giVe Jaw that some of the meat was burned. He
me the gift which I had refused.” She gave him removed the meat which was burnt, and added
the gift and said: “Hadrat, I have been restless v/ater to the remainder to make a gravy. But the
ever since you refused it. I have not been burning smell remained in the food. When the
experiencing any comfort at any time. I am crying food was ready, he took it to Hadrat Sayyid Sahib
over my misfortune ever since.” Shah Sahib rahimahulldh. On tasting it, he said to Qadir
rahimahulldh was much affected by her words, Bakhsh Khan: ‘What type of food did you prepare
sought her pardon, and returned. today? How come it is burnt?” He offered his
excuse saying: “I asked Haji 'Abdullah to watch
Note: Glory to Allah! What an admonitory story!
over the meat while I came for the salah. But he
Shah 'Abd al-Qadir rahimahidldh was denied
also joined the salah. This caused the meat to get
spiritual gifts and victories because he broke the
burnt.” On hearing this, Hadrat Sayyid Sahib
heart
* of an old woman. Now if a person were to
rahimahulldh - contrary to his habit
break the heart of a Sahib-e-nisbat (a close friend
spontaneously remarked: “You left him in charge
of Allah &) and cause pain to him, what will be
of the meat and went for salah. That wretched
the consequence of it? We seek refuge in Allah fc
fellow did not watch over it, now the meat is
Hadrat Sayyid Ahmad Shahid burnt and cannot be eaten. ”
rahimahulldh acknowledges his sins Hadrat Sayyid Sahib rahimahulldh is
Miya 'Abd al-Qayyum Sahib was in charge of advised by his murids
Hadrat Sayyid Ahmad Shahid’s rahimahullah.
kitchen. 'Abdullah Behre, who was an associate of On hearing these uncustomary harsh words from
the Maulana Sahib also joined in the affairs of the Hadrat Sayyid Sahib rahimahulldh, all who were
kitchen. Qadir Bakhsh Khan KanjpUn used to present remained absolutely silent. No one
prepare Hadrat’s meals and he was a master uttered a word. Hadrat handed the plate of meat
cook. He was cooking meat one day and the water to Qadir Bakhsh Khan, and ate the roti with
in it was less. The adhan for maghrib was called, dhalL After having his supper, Hadrat proceeded
so he said to Haji 'Abdullah Sahib: “You must see for the 'ishd salah, returned to his place, and
to the meat while I am gone for salah." Saying seated himself as was his habit.

266
267
jjadrat Sayyid Sahib rahimahulldh
Qadi ’Ala’ ad-Dln, MiyajI ChishtI, Maulwi Warith acknowledges his mistake openly
'All, Maulwi Imam ad-Dln, Hafiz Sabir Sahib and
others discussed the matter among themselves, .rjjils word was uttered by me unwittingly and
and said: “Hadrat uttered the word ‘wretched’ in unintentionally. I committed a major wrong. You
total contradiction to his habit. It is far-fetched
have done well in informing me about it.”
for him to utter such a word. We have to inform
him of this. He constantly tells us: ‘I am also a Hadrat then called for Haji 'Abdullah and all the
human. If I say anything against the Sharl'ah, others who were working in the kitchen. A large
you’ll must certainly inform me. If you do not do
number of people from each group were present.
this, I will take you to account on the day of
Haji 'Abdullah was a very simple-minded, good-
Resurrection.’ It is wqjib on us to inform him so
natured and righteous man. Hadrat seated him
that we can absolve ourselves.”
next to him and said: “Haji Sahib! I committed a
They all agreed, proceeded towards Hadrat, and wrong against you. In my anger, I unwittingly
sat before him as was their habit. called you a wretched man. Please pardon me this
mistake for Allah’s sake, and embrace me.”
The murids draw attention to Hadrat
Sayyid Sahib’s rahimahulldh oversight Haji 'Abdullah was slightly deaf, and became
nervous. He began apologizing and said: “Hadrat,
Maulwi Imam ad-Dm Sahib Bangall and MiyajI I burnt your curry and I regret it. Please pardon
ChishtI Sahib Burhanwi rahimahulldh then spoke me for Allah’s sake.” Hadrat shouted in his ears
to Hadrat saying: “All the brothers who are saying: "It is not your fault in the least. It was I
present here want to know: When the meat got who committed a wrong. It was I who called you a
burnt today, you referred to Haji 'Abdullah as a wretched man. Forgive me.” On hearing this, he
wretched person. Can such a word be uttered held Hadrat’s hand and said: “Hadrat, I have
against a Muslim?” On hearing their question, pardoned you. Make du'd’ for me and ask Allah
Hadrat remained silent for a long while, and said: to forgive me.” He then embraced him.
"No one should say such a thing to a Muslim.”
Hadrat then spoke for a long time, as though he
was delivering a talk. He said: "Every Muslim
must do his utmost not to utter words like ‘kafir,
mushrik, munqfiq, mardud, etc. (unbeliever,
polytheist, hypocrite, wretched/accursed, etc.)
against any Muslim. He must restrain his tongue

269
268
jjse and was expelled from it, he
from uttering such words. If they are uttered ■ ^oubtedly disobeyed Allah $g. But he repented
unintentionally, he must repent for them. ^^llah & for his mistake and Allah & pardoned
Uttering words of this nature causes a deficiency I t0. gut the divine wisdom behind his mistake
in one’s trndn.” this: He was expelled from Paradise, but
wisdom willed Prophets, auliyd', believers,
Hadrat went at length in speaking about words
which are prohibited in the Shari'ah. His manner
Muslims to be bom from him, and for the
of speech had a great impact on all who were fectoiy of this world and the Hereafter to
present, they experienced a unique condition junction. Had he not been expelled from Paradise,
which is beyond description. He concluded his all this would not have happened.”
talk with a du'd’, and the people returned to their
respective tents. They began speaking among •Or, for example, Hadrat Musa killed a Copt.
themselves, and said: “Hadrat's uttering of this He became frightened of Pharaoh, went away to
word [wretched] today was also not devoid of Madyan, and repented for his mistake. Allah
divine wisdom because he spoke about other , pardoned him, caused him to get married to the
words which are prohibited in the Sharfah and I daughter of Hadrat Shu'ayb and bestowed
brought our attention to them.” I him with a staff. A few years later, he left Madyan
I with his wife and proceeded towards Egypt. When
Maulana Muhammad Ismail [Shahid] Sahib I he was near Mt. Tur, Allah tfe bestowed him with
! returned from Amb after many days. Some people I prophet-hood. Now think over all the divine
l» related to him how Hadrat uttered the word I wisdoms from the time he killed the Copt. Had he
“wretched", and the manner in which he repented I not committed this mistake, how would these
for having uttered it. benefits and bestowals been realized?”
Hadrat Maulana Muhammad Isma'H Sahib “Alternatively, we can consider the condition of
Shahid's rahimahulldh words of advice these buzurgs like a river. When it pours heavily,
all the dirty and impure water from the drains
He said: “When the Auliyd’ of Allah W say together with grass and straw flow into the river
something contrary to the SharTah due to human and make it dirty. People who do not understand
constraints, and repent for having uttered it, their think that the river water has become impure,
utterance is in essence not devoid of wisdom and and can no longer be used for purification.
benefit. Nor does the utterance of such words Whereas, the river remains pure just as it was. In
decrease their rank. On the contrary, their rank fact, its water level rises and the dirt disappears
increases. When Hadrat Adam ssa ate wheat in after some time. The creation of Allah -te benefits

270 271
aSt. Look at the excellent advice given by a
from it to the full.” Hadrat Maulana Muhammad K
Isma'il Sahib Shahid rahimahulldh provided
several other examples in this regard. (Siraf nOt speak ill of past peoples so that your own
Sayyid Ahmad Shahid) ^name does not become tainted.”

Note: Ma shd’ Allah! What a beautiful story on the . a ponder! We are prohibited from such
subject of acknowledging one’s sins and ^orrent Practices even 111 our salah, fasting,
mistakes. It is worthy of emulation by all of us. As Ljj, zakat, etc. and these compulsory duties are
for the wisdoms explained by Hadrat Maulana Jeered null and void through them. This fact is
Isma'il Shahid rahimahulldh they are vast gates I j^own to those who have knowledge of the
of knowledge and wisdom which contain
comprehensive principles and enlightening
I gur’an and Sunnah.
themes. I o people! Read and study these stories of our
Just ponder! Hadrat Sayyid Ahmad Shahid
I eiders with concentration and with the purpose of
rahimahulldh was on a journey in which he was
I practising on them. Rectify your selves so that
| you may be honoured with Allah’s W pleasure.
to engage in a great jihad for Allah’s 5$ cause. But
neither he nor his devoted associates tolerated I May Allah & inspire us all to practise on this.
| Amin.
the hurt which he caused to a cook. This is
because they all focused on the lofty goal of
pleasing Allah for which they were undertaking
Hadrat Maulana Rahmatullah Sahib
this blessed journey. At the same time, they were Kiranwi rahimahulldh acknowledges his
mindful of Allah’s & independence, i.e. Allah & I mistakes
was not bothered in the least about their
II now relate a story of Maulana Rahmatullah
sacrifices. If they committed the slightest excess -
I Sahib Kiranwi rahimahulldh with regard to
e.g. hurting the feelings of even the most ordinary
I acknowledging one’s mistakes. Maulana
person among them - Allah & will not tolerate it
I Rahmatullah Sahib Kiranwi rahtmahullah was an
at all.
I erudite 'dlun who wrote Izhar al-Haqq, his
Unfortunately, no sooner someone starts a Dini | magnum opus in refutation of Christianity. This
effort, he is criticized and castigated from all | book is not only well-known to the 'ulamd’, but
sides. In fact, some people go to the extent of I also in the Arab lands, non-Arab lands, and
belittling and scorning the great personalities of I Europe. It was he who established Madrasah
I Saulattyah in Makkah Mu'azzamah. This
1 e because I am not an 'alim, I did not get
^fo^’aspiration) to do this.”
Madrasah played a major role in proliferating the
Qur’an and Sunnah. In fact, 1 learnt that in the k clory t0 Allah! Look at the humility and
beginning, many of the lecturers in Jami'ah I cement of Hadrat Maulana Rahmatullah
Islamiyyah Madinah Munawwarah [the Islamic
i fohimohnlldh. when he came to apologize,
university in Madinah] had studied at this
Madrasah. Al-hamdulillah, it still continues as the at Hadrat Haji Sahib’s rahimahulldh
1 Ljmity when he praised the Maulana for
only Hanafi madrasah [in Saudi Arabia]. Its
administrator at present is Maulana Hashim the first step at reconciliation, and
^wledged the level of his knowledge and
Sahib.
| 0^
I now relate the story of Maulana Rahmatullah
Sahib rahimahulldh which Maulana Shah tory fr°m the life —a-rat Maulana
Waslyyullah Sahib rahimahulldh used to relate Jihraf ’Ali Thanwi rahimahulldh
quite often. Hadrat Maulana Rahmatullah Sahib
Kiranwl rahimahulldh was delivering a talk at j fedrat Maulana Rahmatullah rahimahuUah was
some place on the subject of the importance of a diking °n the street on one occasion. A
madrasah. When Hadrat Haji Imdadullah Sahib j ^dpal worker was sweeping the street at the
Muhajir Makki rahimahulldh heard it, he said: “If nine. An 'dlim who was a close associate of the
what you are saying is correct, then you will f^niana went forward to the sweeper and said to
destroy all the masajid (plural of masjid) and I him: “Stop sweeping for a short while so that my
replace them with maddris.” This caused some ill-
Jfladrat is saved from the dirt getting onto his
feeling between the two and consequently, they 1 body." Hadrat heard this and said: "What right
stopped speaking to each other.
did you have to stop him from his municipal
However, the Hadith prohibits a believer from I work. He is fulfilling the responsibility of his job.
severing ties for more than three days. Moreover, I What do you think, I am a Pharaoh!?” (Ma'rifat-e-
it speaks highly of the person who takes the first lldhiyyali
s Mqjmu'ah Ifadat Hadrat Maulana 'Abd
step at reconciliation. Bearing this in mind, Ii al-Ghani Sahib rahimahulldh p. 380)
Hadrat Maulana Rahmatullah Sahib i
rahimahulldh went to Hadrat Haji Imdadullah After quoting this incident, Hadrat Maulana 'Abd
Sahib rahimahulldh and asked him for j al-Ghani Sahib Phulpuri rahimahulldh writes:
forgiveness. Hadrat Haji Sahib rahimahulldh said: j Afc akbarl Look at his unique level of
“Maulana, you have won. Because you are an I servitude!”
'dlim, you came within three days and reconciled.

274
275
^ght one’s Iman, this preparation entails
A few lines further, he quotes a story of right one’s actions and deeds. And the
Maulana Thanwi rahimahulldh /^portant of these deeds is for a person to
^dht his affairs and matters with his fellow
“A haji Sahib from our district went to ns (huqwQ al-'ibdd) in all aspects. There are
Hadrat Thanwi rahimahulldh It was a Friday, ways of setting this right. (1) fulfilling
Hadrat entered while wearing his kurtah ritfhts, (2) seeking their pardon.
pants. The hq/T Sahib was an elderly person and
quite informal by nature. He said: ‘Hadrat, why rirnd^ah, I never committed a shortcoming
are you not wearing an raba (cloak)?’ He replied: 'ndy hi fuhilhng rights. However, I have
‘An 'aba is for senior people.’ The man said; been lacking in asking for pardon and
‘Hadrat, you are also a senior person.’ Hadrat ^ness from those who have claims over me.
Thanwi rahimahulldh said: ‘Where am I a senior JJJ shortcoming is quite common. However,
person!? I have not rectified even a single y, commonness does not give any Shar’I
mannerism of mine as yet.’" [Ma'rifat-e-Ildhiiji)a^ jLgssion to anyone. It is therefore wdjib on me
p. 381) mfulfil this obligation with full importance to it.
Note: When a person is cognizant of Allah’s |
greatness, he considers himself to be filled with
I fliere are two ways of doing this: (1.) I must
faults. Consequently, Hadrat Maulana Ashraf'Ah
I address each person individually either verbally
or by writing to him, (2) I must seek pardon and
Thanwi rahimahulldh has written an entire | forgiveness through a general address. There are
apology title al-rUdhr wa an-Nudhr. I am quoting
it here.
several reasons why the first way is not easy: (1) I
cannot remember all of them, (2) I cannot meet
Hadrat Hakim al-Ummat Maulana Ashraf each and every one of them, or I do not know
’All Thanwi’s rahimahuZZdh apology there whereabouts, (3) I may not remember what
right J owe to each person at the time when I meet
All praise is due to Allah peace and salutations I him, (4) I am unable to undertake a journey
to Rasulullah jfe. My reason for writing this article j because of certain impediments, (5) I do not have
is that I am presently between sixty and seventy J the courage to accord so much attention to this.
years old. As per the Hadlth, this age is the limit I
of the majority of the ummah of Muhammad f I Ihis is why I chose the second and easier option,
While a person has to be forever prepared for | < am publishing this apology. In essence, I am
death, he must make even more preparations f <^dressing all those whose rights I forfeited
when he reaches such an age in his life. After jn’’ttingly or unwittingly. This address will contain

276 277
a few parts presented in a particular sequ j presented himself before Allah K He
Since I am required by the Shari
*
ah to conv^c
to my addressees, I will first quote a few
which are related to this subject. I wilf ? fladrat Jaudan & narrates that Rasulullah i
] a Person seeks pardon from his Muslim
present my address in sequence. Inspfratfo
from Allah & alone. ™ I Jrother and the latter does not pardon him, he
L latter person] will be committing a crime like
A translation of the Ahadith a tax collector who collects unlawful tax.”
(Narrated by Abu Da’ud in his Marasl and by Ibn
1. Hadrat Anas & narrates that Rasulullah, jfajah through two good chains of transmission).
said: “Any person who owes a due to a (■ Another narration states that Rasulullah f said:
with regard to his honour should have it forgiVe If a person apologizes to his Muslim brother and
today before the arrival of the time in whicj
the latter does not accept his apology, he will not
neither dinar nor dirham will be of any use. If fk be permitted to come near my Haud-e-Kauthar.”
person has any good deeds, they will be taker
(Targhib wa Tarhib)
away from him in accordance with what he
to the other. If he has no good deeds, the evil 4, Hadrat Anas & narrates that Rasulullah
deeds of the other will be placed on his said: “From among the ways of atoning for ghibah
shoulders.”1 [backbiting) is for you to seek forgiveness in
favour of the person against whom you committed
2. Hadrat Abii Hurayrah narrates that this evil. You must say: ‘0 Allah! Forgive me and
Rasulullah & said: “There was a person who used him.'" (Narrated by Bayhaqi in Da'wat Kabir. He
to give things to people on credit. He used to say says that there is some weakness in its chain of
to his employee: ‘When you go to any person Id transmission (sanud)). But this is not harmful in
financial difficulty, you must pardon him [the such instances. (Mish/cdt)
debt which he owes to me). Hopefully, if we do
this, Allah & will pardon us for the rights which 5. Hadrat Abu Ayyub Ansari & narrates that
we owe to Him.’ When this person passed away Rasulullah # said: “It is not lawful for a person to
sever ties for more than three days from his
brother in such a manner that they meet each
other while each one turns his face away from the

^jbdi oijj1

278 279
other. The better of the two is the one who ^mit myself in absolute humility and I plead
1 of them to take the compensation of such
salam. first.” (Narrated by Bukhari and Muslimji
l0^ts from me - provided I am convinced of the
A sequenced presentation of the address Ijimant’s honesty - or to pardon me for Allah’s
^e, I will be grateful to them in both instances
Based on the first Hadith, this insignificant, most jor having saved me from accountability in the
needy, and sinful servant by the name of Ashraf jfereafter. In the case where they pardon me, I
addresses all those who have a claim over him continue making du'd’ for them because they
whether it is a monetary claim - (the possibility of jiave shown additional kindness to me.
a monetary claim is very weak except in the case
where I receive stamps which are to be used in I Based on the second Hadith, I pardon everyone
replying to peoples’ letters but the writer does not I without any exception with regard to the non-
provide his full address. I wait for some time, and I monetary dues which they owe me (I made a
then use the stamps as luqtah (lost, unclaimed I similar announcement before this during the
items). But I make this intention: If the owner of I insurgency). As for monetary dues which are
the stamps does not consider my using them in I owed to me, I permit the one who does not have
this way to be permissible, he must take the | the means [to pay me back] to speak to me
stamps from me and I will hand them over to I personally. Insha Allah, I will work out a solution,
him. If there Is any other claim which I do not I either by absolving him totally, writing off a
remember, the person must present himself to I certain amount of the debt, giving him respite, or
have it fulfilled. In all cases, the prerequisite is I something else.
that I must be convinced of the person’s honesty)
- or a non-monetaiy claim, e.g. I may have I Based on the third Hadith, those who do not
wrongfully said something to someone - whether | accept my pleas and appeals, I say to them for
directly or in his absence, whether initiated by their own good: It is extremely dangerous to take
myself or I may have exceeded the botmds in i upon one's self the warning which is issued for
retaliation, or I may have caused wrongful j not accepting another’s apology. To take upon
physical harm to someone. There is a strong i one’s self the sin of an unjust tax collector and
possibility of such non-monetary claims. deprive one’s self of Rasulullah’s $ company at
the Haud-e-Kauthar are most certainly not
ordinary warnings. May Allah protect all of us
from having such warnings applied to us. In
addition to this, you have many dues which you
owe to the creation and the Creator. If these are

280 281
not pardoned, what will your position be? If yOu
pardon the dues which are owed to you, there is
hope of having the dues which you owe pardoned.
This was mentioned in the second Hadlth. 1 a person feels his conversing with a certain
person and maintaining contact with him would
Based on the fourth Hadlth, there may be some
harm his Dini and worldly life, it is permissible for
people who did not pardon me for the dues which
I him to remain aloof from and distance himself
I owe them. Although they have been warned
against this under the third Hadlth, I will join
from him. Many a separation in a good manner is
better than an intermingling which is harmful.”
them in continually making istighfar for them
because there is no other way out. May Allah &
I If a person severs relations because of Dini
accept this from me, make this deed an
atonement for me, and may He accept my I reasons, he is excluded from the above-quoted
I Hadlth. This is clearly stated in the above-
istighfar for those who have claims over me.
I mentioned commentary:
Based on the fifth Hadlth, I am investigating the
issue for my self, and also on behalf of those j uAlIlj j^jJl ips- DIS'
* L« L»lj <Jji Jl 01yruAl i*y>- ilJ. I
whom I wronged, and those who wronged me. If I
.ijjdi cJj Ji J*'
pardon a person for his mistake and accept his
apology, it is not necessary that I maintain
special friendship with him. In some cases, one is 1 “As for severing of relations which is based on
unable to do this, and in other cases, we have I Shari grounds, e.g. severing ties with the ahl-e-
experienced that there is no expediency in it. But I bid'ah (those involved in innovations) and those
one thing is essential, if we meet coincidentally, I who follow their whims and fancies, then it is
I wajib (obligatory) to sever ties with them until
we must offer salam to each other. If one were to
engage in any essential conversation, the other their repentance is obvious. ”
should give an appropriate reply even if it is brief.
If the conversation becomes more than necessary, In short, those who have claims over me may
and it could cause an informality, one should forgive me for my past and future'dues for as long
apologize in a soft manner. as I am alive. Alternatively, they could collect an
equitable compensation from me according to the
In the commentary to the above Hadlth, the Shariah and Shar'I principles, and forgive me
Lama'at quotes the statement of SuyuG alter I pass away. I now present this theme
rahimahulldh in his commentary to al-Muwatta: concisely in a poem:

282
283
flbsolve me, becau se I want to meet Allah while
“Even if I beat someone or addressed him in an
I have absolved nr self from all claims against me.
insulting manner, he must come today and exact
person should say: ‘I fear enmity and grudge
revenge from me. He must not leave this for the Ln Rasulullah ; i’, because this is neither my
day of Resurrection, because I do not want to be
I Mature nor my character. Any person who is over­
disgraced on the day of Resurrection, and I do not
want to experience a situation where I have to awed [in making his claim] must ask me for help
I I will make du'd' for him.”
express remorse before Allah ffe.”
I 1 conclude by requesting the reader to make du'd’
<uLp Allij jJ pl
*Jl jJLvj 4j1p aJJ| Aj'jai- y AILS' IJlaj
| Allah $ absolves me of all dues and wrongs either
C-jv’I J>-J lets yjtu lil Iflj (►$”” CV. to Jj Ail I by enabling me to fulfil them or absolving me of
lip Uji t ja J Iclj Ltp Lpi A^sjg J. I them; and to protect me against all types of
I accountability in the Hereafter. May Allah W
J Jl« Lqs Lui aJU <s—^=>1 Jarj Lclj <5yi? I shower His mercy on the person who says dmzn to
Ji* jl 4 Is-Lli <1115 aJ JLS” JarJ (J 01 J this.
AjU 4! I (jLx
* 41)1 JA JjIJmJI uJbs-l J?Tj I Ashraf'All
*
V lA cr^’ *J
dr *
X> S>
^ *
u *
M
I 20th Ramadan 1344 A. H.
| Thanabhawan, district Muzaffarnagar
(u"^ & J* •i*-’ 4>() 4
Hadrat Muslihul Ummat rahimahulldh
I ‘This is actually a translation of Rasulullah’s %
apologizes publicly in his last assembly of
► general address which he delivered prior to his
Mumbai
demise. It reads thus: Rasulullah # said: The
time has drawn near when I will depart from your You are [probably] aware that Hadrat Muslihul
midst. I am merely a human. If I dishonoured any Ummat Maulana Shah Waslyyullah Sahib
person, I present myself before him and he must mhimohulldh spent a major portion of his latter
take revenge from me. If I physically harmed any life in Mumbai. While in Mumbai, he made the
person, my body is present before him; he may intention to go by ship to perform hajj in Sha'ban
take physical retribution from me. If I usurped
al-Mu'azzam 1387 A.H. People came in droves to
any person’s wealth, my wealth is here; he may
meet him, and he continued conducting his
come and take what I owe him. The best of you in
assemblies (mqjdlis). Eventually the day came
my sight is the one who has any claim against me
which is described by Hadrat Maulana 'Abd ar-
and he comes and takes it back, or he may
Rahman Jami rahirnahulldh as follows:
284 285
comnutted a sin on account of which he
‘Today was the last day of the mqjlis because "ped coming to Hadrat. Hadrat said to me on
Hadrat was to depart tomorrow. There was a large occasion: “Go and ask Haji Sahib the reason
crowd, many outside guests had arrived, and a °nCnOt attending.” [When I asked him], he said: “I
large number of Mumbai residents were also tLir a sinner and I do not have the courage to
present. Hadrat did not come out of his room i Jie before Hadrat. I am ashamed.” I conveyed
today as well. He sent this message to the people I bis repty t0 Ha-rat wh° responded immediately:
through me:
•Rhai! Go tell him there is no harm in that. If the
0id is a sinner, the pfr (shaykh) is also a
He said: “I will probably not have an opportunity
of addressing you tomorrow. So I am saying to sinner. Why, then, should there be any
I reservation in coming?” The person began coming
you today: I stayed for many days among you
I to Hadrat once again.
people, and you visited me continually. When a
I
person stays over at a particular place, certain
rights and responsibilities become applicable. In I Note: Glory to Allah! Look at the humble words
I which he uttered! This is certainly the good
the course of my stay here, I probably said
1 fortune of the Ahlullah and reformers of this
something to you which hurt your feelings, or I
may have done something which offended you. I I ummah.
apologize to you for it and ask you to pardon me. I Another incident of Hadrat Muslihul
I certainly said certain harsh things, but this was
solely with the purpose of rectification, out of I Ummat rahimahulldh
I affection for you, and desiring your well-being. | Some toilets were being constructed next to
• Nonetheless, if I hurt anyone in any way, please
Hadrat’s khdnqah in Fatahpur Talnarja, district
pardon me.”
Mau. In the process of the construction, a person
Note: Glory to Allah! This shows how much of fear claimed that the land belonged to him. Hadrat
Hadrat Muslihul Ummat rahirnahulldh had for the ordered for the building to be broken down, and
Hereafter. This is an excellent example for us. said: “We will investigate the matter and decide
May Allah dis inspire us all to practise on it. Amin. what to do.” It was learnt that the land did not
belong to the person who claimed it was his. And
A murid of Hadrat Muslihul Ummat so, the toilets were built there.
rahimahulldh acknowledges his mistake Hadrat took the responsibility of paying the
The following story of Hadrat Muslihul Ummat labourers every evening for whatever work they
rahimahulldh is worth considering: A sincere

286 287
I close associate of Hadrat Maulana
did. If any of his associates faulted in these L^imad Ahmad Sahib rahimahulldh made
payments, he would take them to task. fL derogatory statements against Hadrat
^lana Shah Wasiyyullah Sahib rahimahulldh
This noble example must be borne in mind by
caused much displeasure to the latter.
especially those who are Hadrat’s associates and
* cn Hadrat Maulana Muhammad Ahmad Sahib
murids. They must pay particular attention to Lnahulldh. leamt of this, he was most
rectification, fear of Allah te, and transparency h
all their dealings. Unfortunately, even we - his Appointed by the person and said to him: “Go
L Maulana’s residence in Fatahpur Talnaija,
associates - are not doing this. We seek refuge in
I strict Mau, and ask him to pardon you. Only
Allah &
I will I accept that you really sought genuine
Hadrat Maulana Muhammad Ahmad Sahib I pjfdon." The person went and asked him for
Partabgarhi’s rahimahulldh apology pardon as instructed. Hadrat Maulana Shah

r
I (vasiyyullah Sahib rahimahulldh was very much
1. It was Hadrat Maulana Muhammad Ahmad pleased and said with regard to Hadrat Maulana
Sahib’s rahimahulldh blessed habit to seek 1 Muhammad Ahmad Sahib rahimahulldh: “Such
forgiveness for most trivial matters on the tere the qualities of the buzurgs of the past.”
probability that the person may have been
offended. A famous 'dltm relates his experiences Similarly, Hadrat Maulana Muhammad Ahmad
when he went to Phulpur in the periodical, ar- ] Sahib rahimahulldh said with regard to Hadrat
Rashad. In the course of his article, he describes j Muslihul Ummat Maulana Shah Wasiyyullah
this small village as wadi-e-mahabbai (the valley I Sahib rahimahulldh: “In today's times, Hadrat
of love). While describing this Journey, he makes 'Maulana Shah Wasiyyullah Sahib’s example is
mention of an 'dltm of the place who felt offended like that of Sayyiduna 'Abd al-Qadir Jilani
by him over a particular issue and expressed his | rohunohulldh”
displeasure at him. This 'dlim did not confine his
displeasure to him [the famous 'alim who is
writing the article] alone, but also expressed his
anger against Hadrat Maulana Muhammad
Ahmad Sahib rahimahulldh. Hadrat rahimahulldh j
was veiy much saddened by this and asked him 1
for forgiveness in a most imploring tone.

288
289
Quote the verses in which Allah ft instructs
Rasulullah & is ordered to consult the l^lullah $ to pardon and forgive.
Sahabah & p J // 0^0 '

In the battle of Uhud,1 the Muslims suffered a


{temporary] defeat because of a misunderstanding
on the part of the Sahabah &>. Rasulullah $ ,' ' t. *
severely vexed by this, but Allah St instructed him I
to pardon the Sahabah seek forgiveness for
10the mercy of Allah alone that they found you
them, and to consult them on important issues.
This was certainly Allah’s I
way of teaching and io be soft-hearted. Had you been harsh, hard-
I
tutoring Rasulullah $ because just as Allah & is hearted, they would have dispersed from around
I
all-pardoning and all-forgiving, He instructed His you. So pardon them and seek forgiveness for
Messenger to do the same so that he may have I (jieni and take counsel from them in all matters.
I
the honour of imbibing Allah’s character Once you have decided over the matter, place
(mutakhalliq bi akhlaqilldh). I
your trust in Allah. Allah loves those who place
I
their trust in Him.” (Surah Al 'Imran, 3: 159)

1 My dear son, Maulwi Mahbub Ahmad Qamar az-Zaman I With regard to the correlation of the above verse
Nadwl, delivers a talk of about fifteen minutes every Friday I with the one which is before it, Hadrat Hakim al-
before the Jumu'ah khutbah in Jami* Musjid Qamar Dar al- | Ummat Maulana Ashraf 'All Thanwi ra/iimahulldh
Ma'arif al-Islamiyyah, Karell, llahabad. The people enjoy his
talks and are impressed by them. He delivered an Inspiring writes:
talk on 7 Safar 1429 A.H. on the subject of the battle of
Uhud. He stated therein that Rasulullah £ had to Allah $ first conveys the good news of pardon:
experience the sad incident of his beloved uncle’s - Hadrat i
Hamzah & - martyrdom who was killed in a mutilating way | aJj! Lip JJLl j
by the unbelievers. This caused much pain and grief to 1
Rasulullah but Allah fiw desired to impart a special 1
training to Rasulullah by instructing him to pardon the I “Allah certainly pardoned them. Surely Allah is
Sahabah & for their error and lapse. I was very impressed j forgiving, forbearing.”
by this theme as explained by my beloved son, and I am I
therefore making the relevant verses, their translation and j Allah then orders Rasulullah to do certain
their commentary a part of this book, I'tirqf-e-Qustir. May 1
things through which the above objective [of
Allah fit bestow us with patience, forbearance, pardon, and 1
reliance (tawakkul} on such occasions. May Allah fit inspire | pardoning] may be realized.
by beloved son to continue delivering such inspiring talks, I
and may He accept him. Amin.

290 291
u must place your trust in Allah & [and
The commentary to these verses is quoted
J/I
* course of action which you decided on].
Boyan al-Qur’am
> $ loves those who place their trust
°^~9ur ^
Rasulullah # is ordered to pardon the
Sahabah &
Maulana Idris Sahib Kandhlawi
Those Companions [who were appointed to guard exP^ains these verses as follows in
the mountain pass] committed a mistake which '^Lnentaiy, Ma'driful Qur’an:
gave Rasulullah $ the right to reprimand them, |iiscou
z z «z* z z z f < I , t 7 '
By virtue of Allah’s mercy (which is showered on ,. 7 4*^' -ia-lp Qai C4S* C-J j
you], you remained soft and lenient towards
them. [Rasulullah’s soft nature is referred to as
the cause of mercy because good character is an £ 4-^
act of worship, and the inspiration to worship is * Z z J J* * z -■ Ji »z» •X n • *
through Allah’s mercy]. And if you {Allah forbid] • Oxjjl j o-kxj j

had been harsh, hard-hearted, these {poor people]


would have dispersed from around you. [How, It is the mercy of Allah alone that they found you
then, would they have obtained these bestowals
to be soft-hearted. Had you been harsh, hard­
and blessings?]. So [now that you acted so
hearted, they would have dispersed from around
leniently towards them for their own benefit], you
you. So pardon them and seek forgiveness for
must pardon [with your heart as well, the I them and take counsel from them in all matters.
shortcoming which they displayed in carrying out
Once you have decided over the matter, place
your order]. As for [whatever shortcoming they
your trust in Allah. Allah loves those who place
displayed in carrying out Allah’s orders], you
their trust in Him. If Allah helps you, no one will
must seek forgiveness [from Allah $%] for them.
be able to overcome you. And if He does not help
[Although Allah $ has pardoned them, your
you, who is there that can help you after Him?
seeking forgiveness for them will be an indication
of additional kindness and affection for them, and
And it is in Allah alone that the Muslims should
place their trust.” (Surah Al Imran, 3: 159-160)
this will console them even more]. [You must
continue] taking counsel from them on special
Rasulullah was quite displeased by the error of
issues [so that they are pleased even further].
Then [after you take their counsel], when you 8°me Sahabah & in the battle of Uhud. And so,
there was a possibility he might reprimand them
make a firm resolution {towards a particular
decision, whether it is in line with their counsel desist from taking their counsel in future.
; i interceded on behalf of the Sahabah

293
jfectlon and attention which you show to
instructing Rasulullah to pardon theft (lii5 they will feel that you are pleased with
mistakes, to continue seeking their advice, and to
treat them with kindness and affection,
Consequently, on his return from Uhud, pardon does not convince and satisfy a
Rasulullah & treated them with genuine j on until he is treated with affection and
compassion and did not reprimand them for their rLess. Once you [Rasulullah decide on a
error. These verses were revealed in connection tter after consulting them and come to a firm
with this incident. I vision. you must place your trust in Allah
1 nd not on the consultation. Do not rely on your
Despite this mistake and acting against I |an and course of action. Instead, focus your
Rasulullah’s orders, Rasulullah $ became soft | on Allah’s help and assistance. Surely Allah
towards them by virtue of Allah’s mercy, and did
| /loves those who place their trust in Him.
not reprimand them. If - Allah forbid - Rasulullah
■fe was harsh and hard-hearted, these people
would have dispersed from him and remained ■Although the Sahabah <&> are considered to be
I intelligent people and are undoubtedly worthy of
aloof from him. This is because no matter how
many merits and excellences a harsh and hard­ ■ counsel, reliance and trust must be placed in
Ijlllah and not on those who are intelligent. If
hearted person may possess, people will not be
attracted to him. In such a situation, they will be I Allah $ helps you, there is none to overpower
deprived of Rasulullah’s guidance and words of ■you. If Allah cfe were to abandon you, who is there
advice, they will not accept his da'ivah, and I who can come to your assistance? Believers must
Rasulullah’s £ reward itself will be decreased place their trust in Allah tW, and not on the advice
because he will now have a fewer number of I and plans of the intelligent. After all, intelligence
followers. I and the intelligent are all under His control. This
| is the essential teaching of Islam: Do not abandon
You [Rasulullah should therefore pardon them flie means, resort to them; but do not consider
for not carrying out your orders, and do not take any of the means to be the real cause. Believe in
them to task. As for their shortcoming in not the all-powerful [Allah $g] as the real cause, place
carrying out Allah’s orders, you must make du'd' your trust in Him, and believe the means to be no
for their forgiveness so that Allah tJ£ pardons them more than means. (Hadrat Maulana Muhammad
their mistakes. Furthermore, you must continue ■dris Kandhlawi, Ma'artful Qur’an, vol. 1, p. 567)
seeking their counsel in matters where Allah $
did not send down any explicit directives. These te We ought to be kind and compassionate to
broken-hearted people will be consoled through People in general. However, the 'ulamd' and
294
295
tormented Rasulullah and made
mash-d’ikh. have to be very particular in adhering naraghig remarks about him. Abu Sufyan went
to this instruction so that they do not become fladrat 'All and complained about Rasulullah
causes of keeping those who are seeking guidance t0 averting him. Hadrat 'All & said: “Go before
further away. Admonition and strictness are ? gtilullah and say these words which Hadrat
permissible in certain necessary situations for the Yusufs brothers had said to Hadrat Yusuf
sake of rectification, but these must be adopted
with insight. Apart from that, kindness and * 01 j
US LJlc- *
4
1 jtl jla! ajjIj IjilS
leniency must be the norm because there is
abundant and general benefit in it.
-They said: ‘By Allah! Allah has indeed chosen
It is essential for any person engaged in you above us, and we were certainly in error.’”
reformation and Dint activities to adopt the (Surah Yusuf, 12: 91)
teachings of Allah and Sunnah of Rasulullah#
with sincerity and devotion. This is because Rasulullah £ does not like anyone
to surpass him in soft and compassionate words.
In these verses, Allah explicitly ordered Abu Sufyan followed Hadrat 'All’s advice, and
Rasulullah % to be pardohing and forgiving. This read the above verse before Rasulullah &
is why he displayed an open and explicit Rasulullah said:
pardoning and forgiving approach on the occasion
of the Conquest of Makkah. Such an approach
was never witnessed before. One ought to study
this incident.
“There is no reproach on you this day. May Allah
Rasulullah proclaims a general pardon on | forgive you. And He is the most merciful of those
who show mercy.” (Surah Yusuf, 12: 92)
the Conquest of Makkah
Hadrat Maulana Sayyid Abul Hasan 'All Miya j After this, Abu Sufyan was included among the
Nadwl rahtmohulldh writes in Nabt-e-Rahmat in J excellent and resolute Muslims. However, after
this regard: embracing Islam, he was too ashamed to look at
Rasulullah full in the eye. (Nabi-e-Rahmat, p.
On the occasion of the Conquest of Makkah, 448)
Rasulullah’s cousin, Abu Sufyan (Ibn al-Harith
ibn 'Abd al-Muttalib), met him but Rasulullah #
turned his face away from him because he had

296
297
The same incident is related by Hadrat Maula^ ^though these people were tyrants, wretched,
Shibli NuTnanI rahtmahullah. in his famous book merciless; they were fully aware of
Snutun Ndbc ^sulullah’s temperament. They said:

The greatest favour which Islam rendered on the


f-X c!
Conquest of Makkah was the establishment of
equality. In other words, Arabs, non-Arabs, the
•You are a noble brother, and the son of a
noble, the ignoble, the longs and the slaves are all
nobleman.”
equal. Each person can progress and reach the
highest levels. Rasulullah read the Qur’anic
Rasulullah & said:
verses in this regard and said: “You are all from
Adam, and Adam was created from soil.”
f-lilJaJl * J2
S-
When Rasulullah looked at the assembly after
his sermon, he saw the Quraysh tyrants before There is no reproach on you this day. Go, you
him. There were those who used to utter are free.”
obscenities against him, those who used to make
disparaging remarks to him, those who used to
The unbelievers of Makkah had taken possession
scatter thorns in his path, those who caused his
of the houses of all the Muhajirun (Emigrants). It
feet to get filled with blood when he used to
was the time to give back their dues, but
Rasulullah instructed the Muhajirun to give up
deliver his talks, those whose disparaging
their possessions. (Siratun Nabt, vol. 1, p. 370)
remarks could be extinguished by the blood of
prophet-hood and nothing else, those whose
| Hadrat Yusuf M pardons his brothers
attacks would strike against the walls of
Madinah, and those who used to place Muslims Hadrat Yusuf W said:
in the hot burning sand and brand their chests
with burning steels.

The Mercy to the worlds looked at all of them


and asked them in a terrifying tone: “Do you
know what I am going to do to you?” "I am Yusuf, and this is my brother. Allah has
been kind to us. Surely whoever is fearful and
patient, Allah does not destroy the reward of the
righteous.” (Surah Yusuf, 12: 90)

298 299
e is the most merciful and compassionate of
^(p^asol-Qur’dn, vol. 1, p. 330)

What else could Hadrat Yusuf s $3 brothers do


apart from express remorse, shame, and Indents of Rasulullah’s pardon
acknowledge their error and crime? All the scenes
. Hibar ibn al-Aswad was to a certain extent
of their plotting for Hadrat Yusufs destruction
came before them, and when the fact dawned ^sponsible for the murder of Rasulullah’s £
upon them that the person whom they had cast I ^ugliter, Hadrat Zaynab radiyallahu 'anhd, and
into the well erf Kan'an was today not just the I jjad committed various other crimes. On the
'Aziz of Egypt, but its highest leader, they all I occasion of the Conquest of Makkah, he ought to
submitted before their half-brother and said: I have been killed in retaliation, and he wanted to
I pee to Iran. But he thought about his situation,
US"” olj LlLp amI 21 yT -Ul Ijlli I proceeded directly to Rasulullah and said: “O
I Rasulullah! I wanted to flee to Iran, but then I
They said: “By Allah! Allah has indeed chosen you I thought of your mercy, kindness, pardon, and
above us, and we were certainly in error.” (Surah I forbearance; and presented myself to you. All the
Yusuf, 12: 91) I information you received about my crimes is
I correct.” No sooner Rasulullah heard this, his
When Hadrat Yusuf saw their poverty-stricken I doors of mercy opened and there remained no
condition and remorse, his noble character and I distinction between enemy and friend.
prophetic mercy and compassion could bear it
not longer, and he made the following statement I 2. After the battle of Badr, 'Umayr ibn Wahb is
which is filled with pardon, forbearance and I influenced by a conspiracy of a Qurayshi leader.
kindness: He dips his sword in poison and proceeds to
Madinah. He lies in wait to find the ideal
opportunity to put an end to Rasulullah’s life.
But he is suddenly apprehended and brought
“There is no reproach on you this day. May Allah before Rasulullah His crime is proven but he is
forgive you. And He is the most merciful of those released.
who show mercy.” (Surah Yusuf, 12: 92)
3. Rasulullah goes to Khaybar, the fortified
Whatever was to happen has happened, we ought centre of the Jews. Battles ensue and the town is
to forget this entire episode. I am beseeching conquered. A Jewess invites him to a meal and
Allah W to pardon you for this error because He Rasulullah accepts it without hesitation. The

301
300
I nn the occasion of the Conquest of Makkah, the
Jewess offers him meat which is poisoned. I group of people which had tried to kill
Rasulullah & places a piece of the meat in his I gasulullah from Mt. Tan'im was captured.
mouth and he is informed [by Jibrail 8^'J about it. | Rasulullah was informed of their capture,
The Jewess is summoned, and she admits her
1 jjg said: “Release them.” (Mufti Maulana
plot. But the Mercy to the Worlds does not
| ^uhammad Sahib Palanpuri, Akmal wa Ashraf
punish her although he perceived the effects of
I ^ftammad Arabi
the poison for the rest of his life.

4. On his return from the expedition to Najd, I Hadrat 'All ibn Husayn ibn ’All’s pardon
Rasulullah was resting beneath a tree in the
I Hadrat 'All ibn Husayn ibn 'All ibn Abi Talib [the
afternoon with his sword suspended on a branch
I grandson of Hadrat 'All had a slave woman
of the tree. The Sahabah 4 * were scattered, lying
I who was pouring water for him while he was
down in the shade of trees. There was no one
I performing wudu’ (ablution). The jug of water
near Rasulullah A Bedouin was lying in wait
I slipped from her hand and fell on his face. His
for him and he suddenly dashes towards
I face was injured by the jug. He lifted his head
Rasulullah & He removes Rasulullah’s sword
from the branch, unsheathes it, and Rasulullah’s I and looked at the slave woman. She Immediately
1 read the verse:
eyes open. He points the sword at Rasulullah £
and threatens: “Muhammad! Who can save you
from me?” Rasulullah replies with absolute
calm: “Allah.” On hearing this unexpected reply,
the Bedouin feels threatened, returns the sword I “Those who suppress their anger. ”
into its sheath, the Sahabah 4 * rush towards
them, the Bedouin sits down, and Rasulullah $ He said to her: “I have suppressed my anger.” She
does not do anything to the Bedouin. read the verse:

5. An unbeliever who was lying in wait to kill


Rasulullah is captured and brought before him.
He starts trembling when he sees Rasulullah £ “Those who pardon people.”
Rasulullah & consoles him and says: “Even if you
wanted to kill me, you would not have been able He said: “I have pardoned you, may Allah
to do it.” pardon you as well.” She read the verse:

302 303
those who do good.”

gaid: “I am doing good to you for Allah’s


“Allah loves those who do good.”
tfe.gure. You are now free. You may take these
He said to her: “You may go, you are free from as well.”
today." (Hidayatul Mustarshtdiri)
re was a person who had the power to punish,
Hadrat Maymun ibn Mihran’s pardon . t be pardoned her. This is the highest example
'forbearance, pardon and kindness.
Hadrat Maymun ibn Mihran had a few guests.
His slave girl was bringing some hot gravy in a I pother is advised not to add water to
utensil. She slipped and the gravy fell on Hadrat I milk
Maymun’s head. He wanted to punish her so
she said: “O my master! Practise on Allah’s 1 pming his caliphate, Hadrat 'Umar issued an
command: I order prohibiting anyone from adding water to
I milk. He went out on patrol one night on the
JaJiJl j I outskirts of Madinah. He heard a woman saying
I to her daughter: “Why have you not added water
“Those who suppress their anger.” ■ to the milk as yet? Dawn is approaching.” Her
I fonghter said: “How can I add water to the milk
He said to her: “I am practising on it and have Iffhen the Amir al-Mu’minin has prohibited us
suppressed my anger.” She said: “Practise on the I from doing this?” The old woman said: “Others
next order as well: I are doing it, why should we not do it? What does
| the Amir al-Mu’minin know?” The daughter said:
I ‘If 'Umar does not know, the Lord of 'Umar
knows. If he has prohibited us from doing this, I
‘Those who pardon people.” cannot do it.”

He said: “I have pardoned you.” She read the next Hadrat 'Umar <$> was most impressed by the girl’s
part of the verse: speech. The next morning he called for his son,
'Asim, related the incident to him, and said: “Go
• • J• 4 J* x and find out who she is?” Upon inquiry, he learnt
>»j *1)1 j
that she is from the Ban! Hilal tribe. He returned
to Hadrat 'Umar and informed him. So he said

304 305
to 'Asim: “0 son! Go and many her. She is worthy
of giving birth to a leader who will rule over all the •(521^ az
Arabs.” 'Asim married her, and she gave birth to
Umm 'Asim bint 'Asim ibn 'Umar ibn al-Khattah. iiadrat 'A’ishah radiyallahu 'anha narrates:
Umm 'Asim got married to 'Abd al-'Aziz ibn Lulullah said to me: O 'A’ishah! If I wish [to
Marwan ibn al-Hakam. From this marriage, they J -aVe the treasures of this world], mountains of
gave birth to Hadrat 'Umar ibn 'Abd al-'Aziz - may lipid would move with me. An angel whose hips
Allah be pleased with all of them. (Sirat Vmar ibn. I Le as wide as the Ka'bah came to me one day
'Abd al-'Aziz, p. 13) I jjd said: Your Lord conveys salam to you and
Note: Look at Hadrat 'Umar Faruq’s & insightful I jjys: ‘If you wish, you can be a Prophet who is a
I servant, or you could be a Prophet who is a king.’
imdn. From just one conversation of the girl, he
was able to gauge that she will turn out to be a I flhat is, you have a choice of becoming a Prophet
very pious woman. This is why he instructed his Lho lives a life of poverty, difficulty, and
son, Hadrat 'Asim, to marry her. We also learn of fl hardship, or a Prophet who lives a life of
Hadrat 'Umar’s appreciation and value of Din ■ opulence, luxury, comfort, and royal splendour]. I
and religiousness. He did not look for anything I looked at Jibra’il [in an effort to get his advice]
apart from religiousness for marriage. This was in fl and he said: 'Lower yourself [in servitude].’ A
absolute conformity with Rasulullah’s teaching. narration of Ibn 'Abbas & states: Rasulullah
May Allah reward them all with the best of fl turned towards Jibra’il to get his advice, and
rewards. I he pointed with his hand [to the ground]
■ indicating to him to lower himself in humility. ‘So
Hadrat Jibra’il s&Bi advises Rasulullah g to II said: ‘I will be a Prophet who is a servant.’
choose humility and servitude 'A’ishah radiyallahu 'anha says: ‘Ever since that
I day, Rastilullah would never eat while leaning
* jJ aJLjIp b
CjjlaJ --- ‘Up aJJI
against anything. He would say: ‘I eat as a slave
and sit like a slave.’” (Narrated by Baghawl in
0) Jbii Jlj AJL ^1
* >>AJl cHt
* </** Sharh as-Sunnah)
Jjjpr Jl oJii LJ c-xi dlj IJUP U c-xi 0J jyi J Commentary: The meaning of Hadrat Jibra’il’s
Al Jj""j ^1 “hbj d cdJL-Aj a-3 01 Jl jU>t» advice for Rasulullah to lower himself is that he
must choose a life of poverty, difficulty, and
cAii > O' #Xj JOjor jliti <0 jytcL-lVT J-Jjpr Jl J hardship. Although it may be materially low, it is
OAli Omj (Olm.J aJlp. Al (Jl^> Al (JJ->J Ol^i " i of high value in Allah’s sight. On the other

307
306
and My divinity and Lordship may be
hand, kingship and a life of affluence are causes
of rebellion, rejection of Allah pride
ingratitude. When man opts for such a life, short, together with being a Prophet,
becomes distant from Allah and His pleasure, 1” fliullah opted to be a servant and slave (of
Hadrat Jibra’il gave Rasulullah this advice &]. Rasulullah used to constantly
on the basis of what happens in the majority of Lonstrate and acknowledge this:
cases. This is why the majority of Prophets
and righteous people opted for a life of poverty <y’’j
and hardship. They always gave preference to a
life of hardship and difficulty over a life of wealth,
riches, opulence and comfort. O Allah! Include us
among them and resurrect us with them. Amin, >0 Allah! I am Your servant, the son of Your
(Mazahir-e-Haqq JacLtcL, vol. 6, p. 668) servant, and the son of Your female servant. I am
completely under Your control. Your order
The author of Mtrqat, Mulla 'All 9an J
' concerning me is executed. Your judgement
rahimahulldh, writes the following in his I
explanation to the above Hacfith: ■ concerning me is absolutely just.”

, r , . . f IT, . , . . ' - Glory to Allah! What an expression of


dj-9 jj Jj ‘1 J * J *i<i
jt j j /servitude and self-effacement. This could have
c.iU l>j" .-Ju; Ju oij cjL&iJi oj-IjJi Jb oii
jMLi jJikii been said by none other than a perfect servant
. „ , I and slave like Rasulullah Moreover, Rasulullah
J ) -<jj .. / fused t0 constantly make du'd’ for poverty, to
(500^ ilOg five with the poor, and be resurrected with them:

(Hadrat Jibra’il advised Rasulullah # saying): (*4^1


choose to remain in a position of servitude
because it is the highest in the Hereafter, the “0 Allah! Let me live a poor person, let me die a
highest of levels, and the sweetest according to poor person, and raise me among the group of
the seekers. Surely kingdom belongs to Allah i poor people.”
alone, the all-powerful. Allah says: ‘I created
jinn and man solely for My worship.’ In other Hadrat al-'Allamah 'Abd al-Wahhab rahimahulldh
words, so that their servitude may be displayed to states: “By way of exposition, I can gauge the
loftiness of Rasulullah’s prophet-hood, but I

308 309
t writes in Ma'rifat-e-Hdhiyyah under the
cannot estimate the level of his servitude RasUlull^,1’s servitude: Rasulullah
humility [it is beyond estimation]." ^jto spend the nights reading the Qur’an in
,,sed for lengthy periods to the extent that his
Glory to Allah! What a true statement he made, ft sulah ould get swollen. Despite this, he would say:
ought to be cast in gold.

Rasulullah’s extreme self-effacement

Rasulullah would make this du'd’ very often: j <n I could not worship You as demanded
GyoUr greatness.” (Ma'rifat-e-Hahiyyah, p. 369)

jjadrat Maulana Muhammad Yusuf Ludhyanwi


• Jes-J
* *1 J*" <J' [!*** J J ill gjiahid rahimahulldh writes in his book, Maqalat
^Shadhardt
“O Allah! Our hearts, our entire being, and our
limbs are in Your hands. You have not given us fbe Qur’an describes Rasulullah’s
total control over any of these things. Since You servitude
have done this to us, You alone should remain
our helper, and guide us to the straight path.” I While relating the incident of Rasulullah’s isra’
Note: In explaining the above, Hadrat Muslihul
I (night journey to Bayt al-Maqdis), the Qur’an
r describes him as Allah’s special servant.
Ummat Maulana Shah Wasiyyullah Sahib
rahimahulldh used to say: “Is there any Sufi who This makes reference to the fact that the basis for
displayed such self-effacement where he does not Rasulullah’s lofty level and rank is his perfect
even consider his own hands and legs to be his I servitude. This is how Allah treats His
property!? Instead, he considers them to be in ' servants: the more servitude and humility a
Allah’s ownership.
servant displays, the higher the level Allah W
How can it be possible for Rasulullah $ not to bestows him with. The more a person displays his
have self-effacement and the latter people to have greatness and vexes his pride, the more Allah
it? Rasulullah was also the leader of people in humiliates and derides him. A Hadith states:
the rank of self-effacement. Had this quality not
been found in Rasulullah it would have been a
bid'ah. and an innovation for the latter people.

310 311
I ‘A’ishah’s radiyallahu 'anha self-
Al' 4jUj At jj Jcement

“Allah & elevates the one who humbles himself


for Allah’s sake.” (Kanz cd-'Ummdl, vol. 4, p. 112)

This shows that humility is the greatest of all


I
I
if)f3
Ji
JJ
*-J f
* jd
UuT
& Of
|yjj| cJli cjUL-il
human excellences and merits, and pride is the
worst of all human defects. (Maqaldt wq I Jjjj 0^ Jj-j -3j1 tti 01
Shadharat, p. 15)

Hadrat Abu Bakr’s 4& fear


I p ft
(tjSjU'Jl oljj)
1 J ‘frt—51
Uo owjj

Hadrat Abu Bakr 4b used to say: “If only I was a I ibn Abi Mulaykah narrates: Shortly before Hadrat
tree which is chopped and eaten.” He used to I 'A’ishah radtyalldhu ranha could pass away - and
hold his tongue and say: “This conveyed me | she was in the throes of death - Ibn 'Abbas
towards instances of destruction.” (Aqwdl-e-Salaf,I sought permission to visit her. She said: “I fear he
vol. 1, p. 52) 1 might start praising me.” Someone said: “He is
Hadrat 'Umar’s 4b self-effacement I Rasulullah’s cousin and a senior person [you
I ought to permit him].” She said: “Allow him to
He used to say: “If only I was a sheep which 1 come in.” Hadrat Ibn 'Abbas asked her: “How
people could rear as they wished, slaughtered I are you?” She replied: “I am okay provided I am
and eaten me, and then got rid off me as excreta. I fearful [of Allah &$]. [In other words, if I am good
I wish I was not created a human.” [ in Allah’s sight, then everything is okay]. Ibn
’ 'Abbas 4* said: “Insha Allah, you will be okay
When he used to pass by rubbish heaps, he [your death will be a good death] after all you are
would stop and say: “This is your world after the wife of Rasulullah he did not marry any
which you are hankering.” (Aqwal-e-Salqf, vol. 1, virgin apart from you, and your innocence was
p. 55) sent down from the heavens [in the Qur’an].”
After he departed, Ibn az-Zubayr 4b went to visit
her. She said: “Ibn 'Abbas came to visit me just
now and he spoke in praise of me. I wish I was
completely forgotten.” (Bukhari)

313
312
was a great scholar and Jurist, she was also
remarkable Sufi. She remained in Rasulullah’s
* cOinpany and traversed the ranks of suluk, and
fathomed the secrets and mysteries of the
^qah. Many fortunate women emulated her,
Hadrat Hisham narrates from his father who said- Required the love and recognition of Allah W, and
'A’ishah radiyallahu 'anha made a bequest to ^ere honoured with nisbat (close affinity with
'Abdullah ibn az-Zubayr saying: “Do not buiy Allah $).
me with them [i.e. Rasulullah Abu Bakr & and
fiadrat al-'Allamah 'Abd ar-Rahman Jami
'Umar «£>]. Bury me in Baqf with my co-wives. I do
"ohimahulldh makes specific reference to many
not want to be praised together with Rasulullah
erudite women in his well-known book, Nafahat
gl-Uns. This insignificant servant [Muhammad
We learn from this that Hadrat 'A’ishah’s Qamar az-Zaman] mentioned several female
radiyallahu. ranhd statement was made out of auliya’ of Allah in the first volume of his book,
absolute humility and self-effacement, as stated Aqwdl-e-Salqf. Their stories are filled with
in Fath al-Bari: admonition for us.

4frUJl ^jl I have one more thing to say about Umm al-
Mu’minin Hadrat 'A’ishah radiyalldhu 'anha: Just
as Hadrat Abu Bakr Siddiq & is the source of all
Jr- Jp Ip the Sufi lineages, Hadrat 'A’ishah radiyalldhu
'anhd also enjoys a lofty position in the Tariqah.
All praise is due to Allah
“Hadrat 'A’ishah radiyalldhu. 'anha says: I do not
want myself to be praised because of him, and to
Stories and statements of humility and
acquire any special merit because of him, when I
self-effacement from the lives of our pious
am not worthy of it. She said this out of humility
and self-effacement.” elders

Note: I consider this to be the Jana (self- My heart desires to quote some stories and
effacement and self-obliteration) which the Sufis statements of humility and servitude from ad-
speak of. I can say with absolute certainty: Just Durr al-Mandud. This book is a translation of
as Umm al-Mu’minln Hadrat 'A’ishah radiyalldhu 'Allamah 'Abd al-Wahhab Shi'ranl’s rahimahulldh
book, al-Bahr al-Maurud. It was translated under

315
j/ftteous caliph 'Umar ibn 'Abd al-’Aziz
the instruction of Hadrat Hakim al-Unnn^
^tmahullah, Hasan BasrI rahimahulldh, Sufyan
Maulana Ashraf 'All Thanwi rahimahulldh by
Hadrat Muhaddith-e-Kablr Maulana Zafar Ahniacj flyaud rahirnahulldh, Fudayl Ibn 'Iyad
Sahib 'Uthmani rahimahulldh. Maulana Zafar ^ynahullah and 'Amr ibn Yajid rahimahulldh
Ahmad Sahib rahimahulldh writes:
$ahb ibn Munabbih rahimahulldh and 'Umar ibn
“I first thought of presenting a translation of fAhd <Ajjd al-'AzIz rahimahulldh used to say: “A person
Muhammadiyyah of 'Allamah Sha'rani cannot be humble until he does not consider
rahimahulldh to my friends. But when 1 anyone to be lower than himself from the time he
mentioned this intention before Hadrat Hakim ul- leaves home until he returns.”
Ummat dama mcyduhum, he said to me: The
book, Ahd Muhammadiyyah is a very voluminous 'Amr ibn Yajid rahimahulldh used to say: “A
book, and a lot of time will be spent in translating person cannot be described as possessing even
it. I feel you should first translate al-Bahr al- the slightest amount of 'abdtyyat (servitude) until
Maurud because it is a shorter book, its themes he considers all acts of obedience to be
are new, and it will be more beneficial for the ostentatious, and all conditions and situations to
masses.’ I invoked Allah’s help and started be false claims.”
translating it first.”
I heard Sayyidi 'All Khawas rahimahulldh saying:
This insignificant servant [Muhammad Qamar az­ “If any proud and haughty person doubts that his
Zaman] is quoting the first part of it here. It is self is lower than the person next to him, he must
most beneficial and effective. May Allah $ enable present his entire life’s mistakes and sins before
the reader to benefit from it. Amin. his self (na/s), and compare them to the defects
which he thinks are in the person next to him. He
Consider yourself to be below every Muslim will certainly find his own sins to be more than
that person’s known defects. This is because a
A covenant was taken from all of us (and we hope person is more aware of his own faults than the
we are able to fulfil it through Allah’s grace) to
faults of others. The person who has more sins
consider ourselves lower than every Muslim. No than the one sitting next to him is certainly lower
matter what terrible condition he may have fallen
than him in rank. What, right then, does he have
into, we must consider ourselves to be lower than
to consider himself better. When some people do
him. This was the attitude of all the pious
not have full knowledge of the sins of another,
predecessors - may Allah be pleased with them
they assume he also has many sins which they do
- such as Wahb ibn Munabbih rahimahulldh the
not know about.”

316
317
I grson to do good deeds, and He has the power of
It is not permissible for anyone to assume that I faking away your good deeds and giving them to
his fellow companion has many sins, and think to
I IL Greatness and grandeur are for Allah ft
himself that it is unlikely that Allah $
safeguarded this person from the sins which he I alone.
himself is committing. This entails having evil
| * person’s salvation lies in humility and
thoughts about another, and is unlawful. } servitude. Humility is the fundamental worship
J I'ibadah) because 'ibadah refers to the peak of
Assuming a person knows that another’s faults
I servitude. Learn this well.
are more than his own, even then, he must stop
looking at the faults of others and remain fearful
I Dear friend! This fact should not be concealed
of Allah & for his own sins. This is because it is
I from you that this covenant is the obstacle to all
better for every person to be fearful of Allah & due
I the other covenants in this book. The person who
to his own sins than bothering about counting
I enters with it will not even get a whiff of all the
the sins of others. This is especially so because
I other covenants of this book. The person who
he does not know for which sin Allah will take
I considers himself better or equal to others will be
him to task, and which sin He will overlook. Allah
I deprived of its spiritual bestowal. Spiritual
may well pardon the other person and take you
I bestowal is like water which always flows to the
to task.
I low lands; it does not climb up to the highlands.
I And it remains standing on flat ground. Thus, if
We can go one step further and say: Assuming
you have many merits in you, and no fault; and I you consider yourself equal to anyone, the
the other person has no good at all, and only I spiritual bestowal will remain stationary; it will
faults; even then you cannot consider yourself not be able to reach you. This is why a proud
better than him because the principle of the person cannot acquire any bestowal from anyone.
Shari'ah is: Deeds are considered on the basis of On the other hand, a humble person derives
the end. How do you know your end will be on the spiritual bestowal from even those who are seated
same deeds [which you are doing at present), and next to him. Spiritual bestowal flows
that fate has not recorded something else for you? automatically and on its own to him; whether
The other person who is presently filled with sins I others will it or not. And so, such a person will
may possibly have a good end, and have a not be able to count the number of his mashd’ikh.
position higher than yours in Allah’s W sight.
Thus, you should never consider yourself better Someone asked Sayyidl Shaykh ‘Abd al-'Aziz ad-
than others. Instead, think to yourself that Allah Dabarini rahimahullah about his masha'ikh of
Jg did not give taufiq (inspiration) to the other Tariqah and their rank. He replied: “I cannot

318 319
count the number of my masha’ikh because i . g did not create us to consider ourselves
derive benefit from every person I sit next to." He eri°r t0 ot^ers- Biit if we, out of gratitude,
then quoted the following couplet: ^ress a rank or level which Allah & conferred
with, then there is no harm in it.
j’ Lkip o c-li Jf"j ‘Lequently, we hear of some claims made by
rtain They were either made under
“Any person from whom I acquire knowledge or ^rtain conditions, or as an expression of Allah’s
etiquette, he is my shaykh and imam.” Jfavours. This is stated in the following verse:

Dear friend! Consider yourself below eveiy l«lj


Muslim who is seated next to you so that you
may be among the humble servants [of Allah ^], As for the bounty of your Lord, make mention
Allah H will then confer you with a high rank thereof.” (Surah ad-Duha, 93: 11)
above your compatriots. A Hadith states:
It is never permissible for a person to mention
Allah’s favours out of pride and ostentation.
Rasulullah said:
“Allah elevates the one who humbles himself
for Allah’s sake.” oU (jlc- jji”’ *ji Jilt. (j aJ-I J>-Uj

So if you consider yourself greater than your The person who has even an iota of pride in his
fellow brethren, you will become their subject. heart will not enter Paradise.” That is, pride over
But if you consider them senior to you with all his Muslim brother.
your heart, you will become higher than them.
But adopting humility to acquire superiority is Abu Bakr Shibli rahimahullah said:
also. Superiority through humility is only
bestowed to the person who flees from i Ji JW Ji
superiority, and sincerely considers himself
unworthy of anything. This is how humility can
“My abjectness rendered the Jews’ abjectness null
be for Allah’s & sake. But if humility is adopted
and void.”
for the sake of acquiring superiority, then it will
be for one’s own self [and not for Allah WL Meaning: The abjectness of the Jews is nothing
compared to my abjectness. I am much more

320 321
him and he may also uphold the
I ghartah. This is because standing up
<’fthepCtl is only promulgated to display the
contemptible than them. This is because the
Jiitof^fP'ulajnd’ and the righteous. As for the
abjectness of each abject person is in accordance
with his recognition. In other words, the more he
Lour ho is 311 °Pen sinner> he is not eligible
recognizes the greatness of others, the more f^h respect. Allah ® did not permit us to
contemptible he will consider himself to be. [ofsUcn for any person who does not have any
Without doubt, the recognition of Allah’s stafld other words, it is not permissible to
greatness and grandeur which Hadrat Shibli virtue- out of respect for such a person. It will
rqhimahulldh had was definitely not possessed by Permissible if expediency demands it, e.g. to
the Jews. And so, after witnessing the greatness be ^ver his heart with the hope of rectifying his
and grandeur of Allah 3s, Hadrat Shibli
^ys, or to repulse his evil.
rahimahulldh considered himself absolutely
contemptible and insignificant. On the other
hand, although the Jews are treated with In the definition of the Tariqah, a kamil person
contempt by people, they consider themselves to 1 (one who has reached a level of perfection) is one
be of some worth. Hadrat Shibll rahimahulldh j who possesses the quality of 'adl (equity) because
genuinely considered himself contemptible in a J he gives full consideration to i'tiddl (balance and
manner which the Jews never considered 1 equilibrium). Such a person is given the title of
themselves. So his abjectness was far more than I Abul ’Uyun (a person who has many eyes)
the Jews’. This is because the Jews are only I
because he has an eye for everything and sees
considered contemptible by others, while they ]
each thing through a different eye. For example, if
themselves do not accept this. On the other hand, I
he has humility solely for Allah’s 3s sake, he will
Hadrat Shibll rahimahulldh was most I
always see himself to be insignificant compared to
contemptible in his own sight, even though people
every companion.
held him in high regard.
Sayyidl Abul Hasan Shadhill rahimahulldh used
Understand well! A person who is humble will
stand out of respect for every Muslim who comes I to say: “A person cannot reach a level of
to him because he regards him to be better than J perfection in gratitude (shukr) as long as he does
himself, and does not have any airs about I not consider the wealth and riches of kings to be
less than his own.” Someone asked him: “How
himself. Then when Allah 3£ confers him with
perfection and firmness in his humility, then as can such a thought be correct?” He replied: “The
per the order of the Sharfah, he gives up I king himself is from among the bounties which
standing up for a flagrant sinner (fasiq) so that it Allah 3s conferred on this person because it is
[his not according him any respect] may serve as through the king that his Din, honour and wealth

322 323
vers, polytheists, ahle-bid'ah (innovators)
are protected; and the salient features (sha'd’frj ^flagrant sinners - without specifying any
Islam are upheld. If the king was not present, Djn ^Luiar person from among them - after
would have been suppressed. So if all the wealth
and riches of the king are for you as well, why are f idering the fact that he is saved from all this
you considering them [king’s wealth and riches] c°Hv due to Allah’s grace and mercy. In other
to be more than your own bounties? Rather, they 5°rjS) he can think to himself thus: By the grace
are also bounties which are being showered on Jjd kindness of Allah he did not make me a
you." ^fir, polytheist, bid'ati, and flagrant sinner. But
jje should not specify and say: I am better than
Abul Qasim Junayd rahimahulldh used to say: MA sUch and such kafir, bid'ati, or flagrant sinner.
person cannot reach a stage of perfection in Instead, he should lower himself before the entire
humility and gratitude as long as he thinks he is creation. This was the mark and refuge of ah the
worthy of Allah’s mercy. Instead, if Allah & shows
'ariflri. As long as a person assumes a high
mercy to him, he must consider it to be solely out
position for himself, and then lowers himself from
of Allah’s grace and kindness.” Hadrat Shaykh
it in order to intermingle with people, then he is
radiyallahu fanhu most probably considers this to
from among the proud ones. Even when he
mean non-eligibility, because if a person thinks
displays humility, he does it after considering
that he is not worthy in the least of Allah’s mercy,
it could lead to despondency. And a person himself superior to those before whom he is
displaying humility. This is because he has
becomes a kafir if he is despondent of Allah's
mercy. A Muslim is always hopeful of Allah’s assumed a certain position higher than theirs for
himself, from which he lowers himself and
mercy.
intermingles with people. The humility of the
I heard 'All Khawas rahimahullah saying: “A 'arifin is not like this.
person cannot reach the rank of humility as long
as he considers himself better in Allah’s sight
I heard him saying this on numerous occasions:
The sign of a person who is genuinely
than any of the creation. In other words, he
embellished with humility is that he bears
should not consider himself better than any
whatever harm the creation imposes on him, and
specific creation. But where Rasulullah 1
he does not return the pain with revenge. Instead,
specifically stated that such and such person is
he responds as a slave to his master.”
bound to go to Hell or is a kafir, he should
certainly consider himself to be better than him This is what enabled the poor to bear the pains
as a way of expressing gratitude to Allah There caused by people. Had they considered
is no harm in considering oneself better than all themselves equal to and greater than the people,

324 325
of a truly humble person is that he
Lo^^ve the courage to enter a musjid on
they would have responded as they are treated IFnOt instead, he enters it with other people,
And so, they consider themselves to be the slaves
enters a musjid and does not find
of the creation.
it, he remains standing at the entrance
Dear friend! Ponder a little over the condition of a someone else enters. There are many
slave. Once he gauges the rank of his master who ^erlying reasons and mysteries behind this,
purchased him and paid for him, then even if his these are known to the Ahlullah alone. I have
master had to swear or beat him, he would lower plained this in some of my writings. All praise
his head and remain silent. This ought to be the belongs to Allah
condition of a person endowed with humility.
I Another sign of a truly humble person is that he
Another sign of a genuinely humble person is that I should feel indebted to those who permit him to
when anyone asks him for anything, he does not
I sit in an assembly, reply to his salam, or offer
refuse (unless there is a Shar'I reason for I salam to him. An explanation of this is as follows:
refusing). He thus behaves like a slave to his
In his suluk, a Sufi reaches a stage where he sees
master. Another sign is that he never thinks
many faults within himself. His errors and sins
someone will stand out of respect for him or that
appear so manifest to him, that it seems as if
he is eligible for such respect. The same goes with
everyone knows about them. At such a time, he
a slave - let alone not hoping for such respect
considers himself to be a fasiq (flagrant sinner)
from his master, he cannot even allow such
whose sins are openly manifest. He does not even
thoughts to cross his mind.
consider himself worthy of someone replying to
his salam because he sees many sins within
Another sign: If anyone criticizes him or accuses
him of certain faults, he is not angered by it. i himself, and they are so openly manifest as if
they are not hidden from anyone. He does not see
Instead, he thinks to himself: “These criticisms
anything else within himself. This is especially so
and accusations are correct. I am as he says. In
when he thinks of Allah’s tfe wrath and power. In
fact, I am worse than that because he does not
such a case, his fear over the sins will be much
even know my real faults. If he speaks ill of me.
more in his heart, or he would have become like
he has the right to do so because he is better
those who consider their internal sins equal to
than me.” But if Shari expediency is contrary to
their external sins. This is because Allah has
this, he should think in his heart that he has
knowledge of everything. In such a case, he will
these faults, but he must express his innocence not think of himself worthy of anything.
verbally.

327
326
e]f-effacement.” (Anwar al-Qudsiyyah of
Another sign of a humble person is that no ah Sha'ranl rahimahulldh, as quoted in
matter how many claims of perfection peop]e vol. 2, under the chapter,
make about themselves, he considers them all to M^irah 'Allamah Sha'rani)
be more than what they claim, and he thinks to
himself: Those who are on earth cannot fathom statements and sayings of Hadrat Maulana
the ranks of those who are in the heavens, h Mjd al-Ghanl Sahib Phulpuri rahimahulldh, a
other words, it is difficult for a person of a lower Ichalifah of Hadrat Hakimul Ummat rahimahulldh,
level to encompass the conditions of those who
have been compiled by Hadrat Maulana Hakim
are on higher levels. So if I do not know their
Muhammad Akhtar Sahib ddmat barakatuhum in
conditions, their claims may be correct because I
am lower than them. a book titled Marrifat-e-Hdhiyyah I am taking the
opportunity of quoting some parts of it.
Every person must gauge himself in the light of
the above signs. If he finds himself embellished Fagin entails self-effacement
with them, he must express gratitude to Allah
If not, he must repent sincerely from pride in Maulana Sayyid Sulayman Sahib rahimahulldh
Allah’s court. The occasional expressions of once asked Hadrat Thanwi rahimahulldh:
humility, e.g. “I am not even equal to the dust on “Hadrat, what is the meaning of faqirf?” Hadrat
their feet”, etc. will be false and lies. Thanwi rahimahulldh replied: “Faqiri entails self-
effacement/self-obliteration.” On hearing this,
Understand this well and practise on it; you will Hadrat Sayyid Sahib rahimahulldh was reduced
witness its blessings. May Allah fa guide you. (ad- to tears. The essence of suluk and tasawwuf is to
Durr al-Mandud, p. 44) obliterate one’s self.
I now quote a few lines from Hadrat ’Allamah ‘Abd Self-effacement does not mean the person must
al-Wahhab Sha’rani’s rahimahulldh book, Anwar commit suicide. It means you must make all your
al-Qudsiyyah, on the subject of the greatness of goals and desires subservient to the will and
servitude: pleasure of Allah H. Rasulullah says:
“All levels, ranks and stations are insignificant 4j C-tor 0. *
alj 0M
before absolute and pure servitude. There is no
easier way to proximity with Allah & than “None of you can be a complete believer until all
servitude because the path of servitude entails his desires are subservient to [the injunctions of
nothing but humility, humbleness, meekness, Allah *&] which I came with.”

328 329
topped them and said: “Do not say any
This subservience is known as fana’iyyat (self I rds to him. If a head which deserves the
effacement).
I reives just ash, the matter will be easy for
Prece
He writes further:
If
This treasure cannot be acquired without I Hadrat rahiinahulldh related this story on
remaining in the company of a kamil I ^occasion, he screamed out [in anguish] when
shaykh guttered the last statement.

It is the norm of Allah & that this treasure cannot Overlook the mistakes of friends
be acquired without remaining in the company of
a kamil shaykh. How did the Sahabah & acquire ! Hadrat Maulana 'Abd al-Haqq Muhaddith
this treasure of fana’iyyat? The answer to it is Dehlawi rahimahulldh writes in Uswah as-Salihih:
found in the word “SahabI” itself. The word “To overlook and pardon the mistakes of friends
“Sahabi” makes us think of a person who is the way of the salihin (righteous) and their
remained in the company of Rasulullah 1. Hadrat loftiest character. An immature and ignoble
'Arif Rumi rqhlmahulldh says in this regard:
person does not have it within himself to pardon
and overlook. This is because pardon requires a
“The nqfs cannot experience self-effacement
lot of courage.”
unless it remains in the shade of a kamil shaykh.
You should therefore hold on firmly to this
‘We have to understand one thing at this point.
destroyer of the nqfs." (Ma'rifat-e-Ildhiyyah, p.
The prohibition of severing relations for more
367)
than three days is not a general prohibition. If a
An incident portraying the humility of person sees the protection of his Dini and worldly
affairs in dissociating from someone, it is
Hadrat Bayazid Bustami rahimahulldh
permissible for him to remain aloof from him for
I heard this story on several occasions from more than three days - in fact, for the rest of bis
life. This was the way of the Sahabah Tabi'un
Hadrat Murshldl Maulana Muhammad Ahmad
Sahib Partabgarhl rahfrnohulldh: Hadrat Bayazid and Taba' Tabi'un. There were those among them
who severed relations and friendship, but they
Bustami rahimahulldh was going somewhere with
had a good intention for doing it, viz. protection of
his murids when someone threw ash on him from
their Din. However, it is not permissible to
above. His murids became upset and began harbour any hatred or malice for one’s Muslim
saying harsh things [to the person who threw it].
brother.
331
at Abu AyyUb Ansari narrates that
Note: It is permissible to sever relations from a
ij^lullah & said: “It is not permissible for a
person if worldly harm is ascertained with to sever ties from his [Muslim] brother for
certainty. But one should not harbour any malice than three days. The word “brother” is used
for him. But if one severed relations because of a genera^ sense> and refers to brotherhood
his irreligiousness, one should have dislike and i* 1 oUgh family ties and companionship. ’Allamah
malice for his as well, because Rasulullah said: JL rajiijnahulldh says that the word “brother” is
* ugtit to make reference to the reason for
aJJ <0J i—J-l ^jiibition, and it refers to brotherhood on the
Fr IS of Islam. We also understand from this that
“Love for Allah’s sake, and hatred for Allah’s J this condition [of a bond on the basis of Islam]
sake.” 1 not found, and this bond is severed, it is
'tnnissible to sever ties with him for more than
Rasulullah said that this is a branch of iman. Jiree days.
(Uswah as-Salihin)

Comment by Hadrat Muslihul Ummat


Maulana Shah Wasiyyullah Sahib
rahimahulldh

It is popularly believed that one should not sever


ties for more than three days. This is certainly not In such a case, let alone severing ties being
the case. I present an investigation of this issue permissible, it is wqjib to sever ties from such a
by Hadrat [Muslihul Ummat] rahinvahuUdh in person. The three nights which are mentioned in
which he quotes a Hadith and the opinions of the the Hadith include the days as well. The
rulamd’ in this regard. I am presenting the permission to sever ties for three days or less is
original text with its translation for the benefit of that when a person becomes angry with another,
the reader. itis natural for him to stop talking to him. And by
stipulating this time period, the Shari'ah wants
J 41»l Jl5 Jli 4iP -dll ^0J <5jUaity us to revert to the previous condition [where both
Jli AjIjiJl j ol>-l *
01 J were speaking to each other]. This is stated by
'Allamah Suyuti rqhirnahulldh.
jl 4jl f 4, j Aj jllj 4-bJL jIaJU

4il7
**** 4A
*

332 333
^ti0n is better then an intermingling which

.gharmful-

'Allamah Khattabl rahimahulldh. says: a u 4c


* >•
* J
concession is given to a Muslim to sever ties from
his brother for three days because it is a small |U yJ
* M’b *** J*
A ' •/
**
number, and did not permit more than three days
Jp 11 (Ju J J| tJ
* A?
unless it is on the basis of one of the rights of
Allah & In such a case, severing ties for more yl ij> jt Jp JU
* *
eU
than three days is permissible.
.1
WjJ Ji CLu(L ^1 J|j
It is stated in an-Nihdyah: The word hajr
Ju (Ujj jy-
** of J| Jjrbj pjL-J
(separation) is the opposite of wasl (joining). In
jl u a»-f ja UlSC. u_il> ja of yU c-UjJi other words, it refers to the things which occurs
* J6
U * * - J
Js *** «U> J Ij^A Jpjj among Muslims, e.g. mutual differences, anger,
shortcomings in social contacts, and
.Ipy companionship. It does not refer to the bases of
differences which are because of Din. This is
'Allamah Ibn ‘Abd al-Barr rahimahullah says: "Hie because it is wajib to sever ties from those who
three days’ concession to sever ties is a specific follow their whims and commit bidrah - no matter
concession [and not a general permission] on the how long it is - as long as they do not repent from
basis of the incident concerning Ka'b ibn Malik $ the bid'ah and return to the truth. When
and his two companions. Rasulullah ordered Rasulullah feared hypocrisy on Ka'b ibn Malik
his Sahabah & to sever ties from these three for & and his companions when they remained
not only three days but fifty days.” He states behind [from joining the expedition to Tabuk], he
further: “The rulamd’ unanimously state that if a ordered the Sahabah & to sever ties from them for
person feels that speaking to a certain person or fifty days. In like manner, Rasulullah 3$ severed
maintaining contact with him will cause him Dini ties from his wives for one month.
or worldly harm, it is permissible for him to
remain aloof from him. Many a time, a dignified lyUj dr
* UJU
{j)-iA jty^ .U JJj

334 335
sider the following Hadlth with regard to
Similarly, Hadrat 'A’ishah radiyallahu t and overlooking;
severed ties from Hadrat 'Abdullah ibn X X
4* for a long period of time. Some Sahab J) <Jb cJli 4*JI a

severed ties from other Sahabah and den


from this world in this state [of having Se^ed
ties). (There seems to be a contradiction betty^
the above-mentioned Hadith and all . drat 'A’ishah radiyalldhu 'anha narrates that
incidents. We can say this in reply): One of th^ j^sulullah t said: “Overlook [and pardon] the
is probably abrogated by the other (i.e> ^stakes of the pious people, except the hudud
prohibition of three days was in the beginse primes punishable according to Islamic law).”
and was abrogated later on).
Hadrat Maulana Khalil Ahmad Sahib
JljJl jL-dl jl jx-s-llyll JIp d-jjJ-l Ila yi j[ t.j. Saharanpuri rahimahulldh writes in his
commentary to this Hadlth:
j u-aL-JI I* 4-Uj oj JjJi
i)j f-P jfa y jj
* :«#l Jli colwjjJl J jli
Jdj SjLuJl £• Ul ^1 oy»J>l Jli QI t,jhL|
uJ"! cAijll (5jS y Jjxj yiu Ojiyu j*
(76(y» *y)
col .(JjS/l jl *
Ul Ujji db (^jjl cLujJ-l
tf Ob \j^t- j U>-l j it
* Iyjl &

I [the author of an-Nihayah] say: It seems that a * ur ji ur


.1^
Hadlth of this nature be applied to a relationship
which exists between two equal friends. It does Ad-Durqjdt states that Imam. Shaffi rahunahulldh
not apply to the relationship which exists between said: “The dhawil hay’at are those whose doubtful
a father and son, and teacher and student [or acts were not exposed.” An-Nihayah states: “They
shaykh and murid]. Incidents containing are those who are not known to have committed
severance of ties which occurred among some any evil. If they err, then overlook the faults of
people of the past were also of this nature. [And such righteous people. They are those who
so, the Hadith does not include them). It could remain steadfast on a constant good condition,
also be said that the prohibited severance of ties and whose conditions do not change from one to
is the one which includes enmity and malice, as another.”
indicated in the following Hadlth. Any other type
of severance will either be permissible (mubah) or
not the ideal (khilaf-e-aula). (Adab as-SaWun,
taijumah Uswah as-Salihin, p. 117)

336
»- 0A> M,, u MjU1
I | most certainly increases the honour of
*
J
) .IfJ
* Liltj iJbilu j^. who pardons another. The person who
Mi
- himself for Allah’s W sake Is most
Mainly elevated by Allah #.
* (Muslim)
(44H'
^nation- Three points are mentioned here:
Al-Baydawi rahimahulldh said: The dh
are those who possess excellent and n '’‘Vft L) Spending a certain portion of one’s wealth in
qualities, or people of rank, gib's k path. Although it may appear as If this
(mentioned in the Hadith] refer to minor 1 causing a decrease in wealth, chanty Is
Lentlally a means of increase in wealth. The
mistakes which are committed occasini 8,111
them. Thus, Rasulullah's # exception "S ! person giving in charity is conferred with
blessings in his wealth. He and his wealth are
hudud (crimes punishable according to hi
protected against calamities, and additional
law)" is an absolute exception. Alternate
*
| rewards are recorded in his book of deeds. In feet,
'aihardt could refer to sins in general, and hi2<
even in this world he receives excellent returns
refers to sins which impose punishm® which continually increase his wealth.
according to hudud laws. In such a case, the I
exception will be unbroken, and the addressees (2) If a person overlooks the shortcomings of
will be the imams (people of authority and another despite having the power of exacting
position) and others who deserve to be taken to revenge from him, Allah -k increases his honour
task and be disciplined. In this world and in the Hereafter. An art/ said:
There is no revenge sweeter than pardon and
A person's honour increases when he overlooking."

pardons (3) If a person remains humble solely for Allah’s *


pleasure and for gaining proximity to Him - and
Jt» <5c-yaij L» UUj <JLp ail ail Jj-»j Jli Jli not for any other purpose - Allah & elevates his
rank in this world and in the Hereafter.
olJj) .aJ)l 4a>j -l^-l y IjP V)
Note: We learn from tirs Hadith that we must
Hadrat Abu Hurayrah narrates that Rasulullah overlook the mistakes of noble people. We should
$5 said: “No charity ever decreased any wealth. neither wait for opportunities to point fingers at
them, nor should we disclose their mistakes by

338 339
Maulana Muhammad Ahmad
> m rcflu’mahufldh said in this regard
our tongues and pens. If the person fe a ^rhtr-
nobleman and person of influence, we should indication of intense love if he |my
certainly overlook his faults. If a wretched pers^, r^hl is displeased with me. But If I am
constantly points fingers at the pious J^sed ^lim’ ^ere no ^0V€ whatsoever.
*
personalities, he is committing a serious evil.
senior intercedes on behalf of another, you
Shaykh Sa'di rahimahullah says: “Criticizing the
[ Lt pardon the person. This is the right of the
pious elders for their mistakes is a sin in itself.’
Obviously, if they commit an act which is tn J^ofs seniority which one has to fulfil In feet
contravention of the Shari'ah, one may inform if a senior asks you to pardon the mistake of
them respectfully. tjunior, you must pardon him. Never say: "Hr is
loWer than me, he is younger than me: I a®
A synopsis of what has been said
higher than him, I am elder than him * how can I
0 Muslim men and women! You should
pardon him!?’’ If you behave in this manner, you
constantly acknowledge your sins and request trill be responding Just like Satan. When Allah 1k
Allah to pardon you. Allah W is most gracious ordered all the angels and Satan to prostrate
and forgiving. In like manner, if you fall short in before Adam O, everyone fell into prostration
fulfilling the rights of fellow humans, you must without hesitation. But Satan - in his pride and
ask the person to pardon you together with haughtiness - refused to prostrate, and provided
repenting to Allah and seeking His forgiveness. the following proof for his refusal:
Try to obtain the person’s pleasure, no matter
what.

If someone does not fulfil your rights - even if he “I am better than him; You created me from fire,
is your junior - you must pardon him. If he asks while You created him from soil."
you to pardon him, you must most certainly do
so. Similarly, if seniors - e.g. parents, teachers,
Rasulullah % requests Hadrat 'Alqamah s <
etc. - fall short in fulfilling your rights, then
mother to pardon him
instead of displaying your annoyance, you must
pardon them with all your heart. In fact, you Hadrat 'Alqarnah 4b was a Sahabi who was very
should respond in a manner which convinces the particular about performing salah and keeping
seniors that you are not annoyed in the least. fast. When his time to depart from this world
This is what love and respect for them demands. arrived, he could not utter the kahmahe-

1
t0 HasUluUih a
Parents alive ?r ^ulltSto
mother was an r It *
him. Rasu|ul|ah'^ and she^ lfS X'Jj Mullah 1 instructed the people to see to hit
^ing and enshrouding (ghusl uw kq/on),
Jtnded the jandzah himself.
Alqamahs 4, oij 1 c°me to , r
the burial, Rasulullah 1 said: "Anyone from
jjjt Ansar and Muhfrjlrun who disobeys hb
want to burden 7««d to. yon^< parents and causes them harm shall earn the
meet you.” U‘ co®e per' S curse of Allah fc, His Messenger 1 and all people,
*

Hadrat Shaykh Farid ad-Din Ganjshakar


pardons a sorcerer

pious son but he atways disobeys J I Hadrat Shaykh Nasir ad-Din Audhi relates from
I his shaykh: Hadrat Baba Farid adDin
preference to his wife over me. This is why 12
j Ganjshakar fell extremely 111 on one occasion. He
displeased with him." Rasulullah « said: “It i Instructed his murid, Hadrat Nizam ad-Dto
be best for him if you pardon him.” But the old | Auliya’, and son, Shaykh Badr ad-Dln Sulayman.
woman refused, Rasulullah £ ordered Hadrat I to become occupied in the dhikr of hoqq. They
Bilal to gather firewood and to bum 'Alqamah I carried out his orders. The same night, Shaykh
On hearing this, the old woman became Badr ad-Din Sulayman saw a dream In which the
terrified and asked: “Will my son be burnt in the, 1 son of Shihab ad-Din the sorcerer, performed
fire?” Rasulullah replied: “Yes. Our punishment sorcery on Hadrat Baba Farid ad Dm
is light compared to Allah’s punishment. By Ganjshakar. He was treated and, by Allah’s grace,
Allah, as long as you are displeased with him, recovered from his illness.
neither is his salah accepted nor his charity." When the ruler of AJUdhan heard of this, he
became extremely angry. He had Shihab ad-Din's
The old woman said: “1 make you and all who are
son tied in chains, and sent him to Hadrat
present here witness to the fact that I have Shaykh al-Islam IFarid ad-DIn Ganjshakad
pardoned 'Alqamah.” Rasulullah said to the saying: “This sorcerer has got to be killed, if you
people: “Go and see if 'Alqamah is uttering the order me, I will kill him." The shaykh rtphed-.
kalimuh. or not.” The people returned and said to "The essential curer lAhah Ml cured me. So in my
Rasulullah M: “He commenced saying the latitude to Him, I am pardoning the sorcerer.
kedimjeth., and passed away while saying it* You should also pardon him."
efers to an act in which Allah’s gg
I is sought. Satan did not prostrate even
Satan was neither an 'alim, 'arif nor an
I Allah’s pleasure. Rather, he engaged in
'abid
j ive prostrations out of greed for deputyship
I $uch Prostrati°ns have no value in
The 'ulamd’ state that Satan was the first person
to resort to logic against the explicit text of Allah oll'h’s sight if they are not done in quest for
Obviously, he did something totally illogical on I J’s pleasure.
account of which he was accursed and disgraced.
However, it is quite unfortunate that some commentary to the verse:
scholars consider him to be an 'arif, 'dlim, 'abid;
but not an 'ashiq (one who loves Allah $). I say: d/ 3^5 J’
Had he been an rdlim and 'arif, he would never
done something so ignorant because knowledge
“He [Satan] refused and vexed pride, and was
which does not convey one to the truth is not
from among the unbelievers.”
knowledge, but ignorance. Shaykh Sa’di
rahirnahulldh says:
Shaykh al-Hind Maulana Mahmud al-Hasan
“O Sa'di! Wash off the slate of your heart with all Sahib rahimahullah writes:
except Allah because any knowledge which
does not guide you to the truth is not knowledge, The jinn had been inhabiting the world for
but ignorance.” several thousand years. They also used to go up
to the heavens. When their corruption and blood
In addition to this, the fruit of genuine knowledge shedding increased, the angels, acting on the
and recognition (rria'rifaf) is fear and order of Allah, killed a few; and the rest were
consciousness of Allah M Is there anyone who scattered in the jungles, mountains and islands.
possessed more knowledge and recognition than Satan was a great scholar and worshipper among
Rasulullah Yet he says about himself: them. He displayed his immunity from the
corruption of the other jinn. He was saved
(27auL jJpfy ^jl through the intercession of the angels and began
living with them. He devoted himself fully to
“I have more knowledge of Allah and I am more worship in the hope that from among all the jinn
fearful of Him.” he will be the only one who will be able to act
without restriction in the land. Furthermore, he
Just as Satan was not an rarif and 'alim, he was continued strengthening his hopes and thoughts
also not an 'abid (worshipper). This is because with regard to deputyship on earth. But When the
344 345
looking for a star in Prcscncc of the

order for deputyship was pronounced In favour of


Adam Satan became despondent. On realising .e wisdom of a baker
the futility of his deceptive worship, he was
overwhelmed by sheer jealousy and did what he w Muslihul Ummat rahimahulldh used to
did, thus becoming accursed. He was predestined
late the story of a baker. A baker used to sell
as an unbeliever in the knowledge of Allah, but Jcsh bread at night. Some people used to pay
this infidelity of his was only made apparent to
him with counterfeit money [coins), and take his
others now. Alternatively, we could say that he
became an unbeliever now. The reason for this is
fresh bread in return. Others came to know of
that he rejected the order of Allah because of his this, and so, they went to him and said: “Are you
haughtiness. Furthermore, he considered the aware that some people are paying you with
command of Allah to be unwise, imprudent and counterfeit money and taking your lovely fresh
degrading. Satan was therefore declared an bread in return?” He replied: “I am aware of it.
unbeliever not only because he refused to but I tolerate it because on the day of
prostrate, but because of the above-mentioned Resurrection I will say to Allah ‘O Allah! I used
reasons as well.” (Tqfsir-e-'Uthmaruj to accept the counterfeit money of people and give
them my lovely fresh bread in return. O Allah!
Note: Hadrat Muslihul Ummat rahunahuUah used Accept my counterfeit deeds and bless me with
to say: “Had Satan prostrated just once for Allah’s Your rewards.’”
Si sake, he would not have been accursed and
driven out. This is because sincerity is essential Glory to Allah! Look at the wisdom and
for the acceptance of deeds and salvation in the intelligence of this baker.
Hereafter. If there is sincerity in deeds and they
are done in accordance with the Sunnah, man Together with fulfilling the rights of Allah St, we
will gain proximity to Allah Si and be saved from all have to be very particular about fulfilling the
His displeasure.” rights of our fellow humans. As far as possible,
we should avoid contact and dealings where we
Just ponder! One’s intellect and logic are may cause harm to believers instead of conveying
absolutely insignificant before Allah’s explicit happiness and joy to them. This is the mark of
texts. The example of the Intellect is as portrayed every Muslim. There is a famous Hadlth:
in the following couplet:

“A person talking about using the intellect while


Rasulullah & is present in the world is similar to

346
j *JL-J p-L-

people [who will then do as they like with him].’


“A true Muslim is one from whose tonm
peace be on you.”
hand other Muslims are safe.” 8Ue
This is because it does not entail good character.
Allah's St pleasure takes precedence ov., Rather, it is the worst type of evil character.
everything r Hadrat Muslihul Ummat Maulana Shah
Waslyyullah Sahib rahimahulldh quotes the
There is one thing we have to be careful abo,., following definition of character from a certain
viz. the pleasure of Allah 3s should not h book:
disregarded in our efforts to please the creation
Hadrat Aishah radiyallahu 'anha gave th
following advice to Hadrat Mu’awiyah %. Ever^
Muslim ought to practise on it. “Good character means your dealing with each
person in a manner which pleases him, except
V>l=S" J! ,>=51 of Jl Alt Jll what is against the Sharf ah.”
j»l it ^14 u tdJyb>
If it is against the Shari'ah, it is haram to earn his
c^-ui 2»i our ^.ui A pleasure. For example, we see people committing
evils during elections merely to please their
- o.lAc- —)ij ter.iji ji aj-j friends and relatives. Similarly, look at our
weddings of today. So many un-Islamic practices
(435^ luJb j«i take place, but we accommodate them happily
just to please our families. In like manner, we
Hadrat Mu'awiyah wrote a letter to Hadrat participate unhesitatingly in usurious (interest)
'A’ishah ra^iycdlaHiz 'anha saying: “Give me some transactions and businesses of play and
concise advice.” She replied: “Peace be to you. I amusement. We do not abstain from eating and
heard Rasulullah saying: “The person who drinking at such places. In short, there are many
seeks Allah’s pleasure while earning people’s dealings in which we cast aside Allah’s St
displeasure, Ahah $£ win safeguard him against pleasure and give preference to the pleasure of
the harm of people. The person who seeks others. We seek refuge in Allah St. May Allah St
protect us from such futile “good character" and
people’s pleasure while earning Allah’s $
inopportune sense of honour. Amin.
displeasure, Allah win hand him over to the

349
have abandoned practising on the

The mutual dealings and conditions of


people today
Now observe some of the other dealings of people
today. Let alone overlooking and pardoning our One who does not show mercy to our juniors
fellow Muslims, a blood brother cannot bear to does not accord respect to our seniors is not
see his brother’s material prosperity and Jfus."
authority. We seek refuge in Allah A poet says:
alone the masses, even the learned are not
“I have heard that the Ahlullah do not cause grief excluded from this. Hadrat Maulana Muhammad
even to their enemies. How can you reach the Ahmad Sahib rahimahulldh provides the following
rank of the Ahlullah if you are at war with your treatment:
own friends and brothers!? I am saying, let alone
friends, people behave in a hostile way towards "Become a rain of mercy and pervade the world
their parents, teachers and shaykh.” with it. This world is burning, pour down and
extinguish its fire. Display the character of
I heard my shaykh, Hadrat Maulana Muhammad
Rasulullah and embrace outsiders as well."
Ahmad Sahib rahimahullah, saying: “Let alone
observing genuine character today, we do not Humility is one of the internal Sunnahs of
even see people displaying superficial character. Rasulullah
Even verbal compassion and consolation has
disappeared.” The highest example of Rasulullah’s £ character
is humility, servitude, and purity of the heart.
Hadrat Maulana Muhammad Ahmad Sahib
One of his internal Sunnahs is the absence of
rahimahulldh composed a few lines of poetiy in
malice in the heart. Rasulullah said:
this regard. He says:
O' OjJi 01 b ^>1 JJu Jli
"You see humans devoid of love, and the times
are filled with evil. Love, a sense of honour and ‘(jr- 0
* f llUi
obedience have all disappeared. Look at the father
(cS-Uy) j JIS'
and the son. There is neither any value in the
days nor in the nights. Look at the effects of
sins.”

351
350
Anas narrates: “Rasulullah said to Be: ‘g
son! If you can pass the day and night without
harbouring malice towards anyone in your heart
you must certainly do it.’ He then said: *0 son!
This is my Sunnah. The one who loves my
Sunnah, loves me. And the one who loves me
shall be with me in Paradise.’”
hadrat 'Isa used to say: Apart from dhikr
Hastening to offer saldm is one of the feinembrance of Allah 3c) do not engage in
external Sunnahs of Rasulullah excessive talking or else your hearts will become
hard. And a hard heart is far from Allah 3c but
It is essential to practise on this internal Sunnah
you do not realize this [because the nearness and
[humility! just as it is most rewarding to be able
distance of the heart is a spiritual matter]. Do not
to practise on the external Sunnahs. There is one
external Sunnah which is extremely important look at the sins of people as though you are Allah
and essential, i.e. to hasten in offering saldm. (i.e. do not look with pride and haughtiness at the
Rasulullah paid particular attention to this sins of others). Look at your own sins as though
Sunnah. He is described as follows: you are slaves because people are of two types:
those who have fallen in sin, and those who are
saved from it. So show compassion to those who
are in sin, and thank Allah 3c over your wellness
[protection from sin). (Wasiyyatul Akhlaq, p. 69)
“Rasulullah would make his companions walk
in front of him, and he would be the first in
This Hadith not only prohibits us from vexing
offering salam.”
pride over sinners, but shows the virtue of
showing compassion to them. This was the
A Hadith states that the person who initiates the
character of the Prophets gga. What right, then, do
salam is free from pride. What a simple way to
the followers of Prophets have to move away
develop humility and servitude! (Wasiyyatul !
from their path? (Wasiyyatul Akhlaq, p. 69)
Akhlaq)
I [Muhammad Qamar az-Zaman] say: My heart is
Now consider another Hadlth in which Rasulullah
presently most affected by reading and writing
advises us to be conscious of our sins while
these themes. I fully acknowledge my sins, and I
overlooking the faults of others. I am quoting a
find my heart to be in total conformity with the
Hadith from Jcun'al Fawa’id: following verse in which Allah 3S mentions the

353
«,♦ nor are they admonished.” (Surah at-
condition of the hypocrites, viz. they neither
to Allah W when faced with calamities, nor
they desist from reprehensible actions. This js
. uadrat Khwajah Muhammad Ma'sum Slrhindi
most regrettable and disappointing.
^Ttahulldh writes the following with extreme
remorse:

“Do they not see that they are put to test eveiy
year once or twice? Despite this, they do not
Unfortunately my life has come to an end and I
repent nor are they admonished.” (Surah at-
Taubah, 9: 126) was unable to do good deeds. The treacheiy of
this world has become clear to me. Trials and
'Arif Rumi rahimahulldh describes this as the tribulations are inundating me one after the
wisdom behind the descent of calamities. He other. Friends and dear ones are departing, yet I
says: am not taking any admonition. There is neither
repentance nor turning to Allah St. My
“When you see hardships and difficulties befalling heedlessness is increasing and my sins are
you, turn immediately to repentance and seeking multiplying.
forgiveness because they [hardships) are sent by
Allah to get you back on track.” That is, they
have come to cause you to turn your direction
towards Allah “Do they not see that they are put to test every
year once or twice? Despite this, they do not
Hadrat Khwajah Muhammad Ma'sum repent nor are they admonished.” (Surah at-
rahimahulldh acknowledges his sins Taubah, 9: 126)

Under the above-quoted verse: What kind of imdn is this, and what type of a
Muslim am I that I am neither adhering to the
Qur’an and Sunnah, nor am I taking admonition
from the clear signs of Allah St? Ponder over this:
“Do they not see that they are put to test eveiy Where have the beloveds and friends who were
year once or twice? Despite this, they do not your companions, close associates and colleagues
last year and the year before that gone to?
! tnt and the non-entity which pointlessly
A poet says: HS “self as an entity are all worthy of
^teinpt- {Tarjumah Maktubat Khivajah
“There is no sign of them, and no one is giving me jjiomniad Ma'sum Sirhindi, p. 264)
directions as to where I could find them."
I Mote: Glory to Allah! Look at the excellent advice
In other words, the harvest of their life has
become totally obliterated, and so, no one can Yfladrat Khwajah Muhammad Ma'sum Sirhindi
show us directions to them. I rflhFniohnlldh to himself and his family. It ought
I t(fbe inscribed on all our hearts, and it is
j essential on us to practise on it.

O Allah! Do not deprive us of their reward, and do After reading such writings to us, Hadrat
not put us through tribulations after them. ! Muslihul Ummat rahtrnahullah used to say:
I These writings can instil in Muslims the urge to
It is essential for us and our companions not to practise.” Hadrat would also speak about the
spend this short life in heedlessness, and a life of benefits of studying Maktubat Ma'sumiyyah. May
deep sleep. Our hearts should neither become Allah $ inspire us to study it and enable us to
attached to this temporary lodging nor be practise on it. Amin.
seduced by this immoral woman. We should
rather live in accordance with the pleasures of the The sign of a defective person is his not
True Master [Allah ML We must remain aloof from grieving over his condition
the plots of Satan and the desires and greed of
our soul. We must be mindful of the grave and Hadrat Hakim al-Ummat Maulana Ashraf ‘Ah
Resurrection, and consider ourselves among the Thanwi rahirnahullah has recorded the following
dead. in his personal notebook:

The most harmful thing is the companionship of


defective people. In my opinion, a defective person
“Include yourself among the grave dwellers." is one who does not grieve over the absence of
kamal (perfection) in his life, and has no sorrow
Liberate yourself from this superficial existence over his different conditions. The one who is
and engross yourself in the death which is bound concerned about this situation is heading tn the
to come. The non-existent which imposes on you direction of kamal. Even though he is not a kamil
and portrays itself as something which is person, there is no harm in his companionship."
w
*
caYyid wag **** to
Hadrat Mugllhul Ummat MaulanA ^laulana Thanwi rahimahiMh. Sayyid
Waslyyullah Sahib rahtmahullah used to read the
jj^^hlspered something Into e»r»
above to us and say: “The companionship of such period of silence, Hadrat said something to
a defective person is harmful because the bad s ears' Wc cou^ 001
luck of his companionship would cause the han# of words, but we suddenly saw Sayyid
person to become heedless of his own rectification
crying and sobbing to the extent of gasptog
(isldh) and be devoid of the desire to acquire ■r Sayyid Sahib then departed. The
komdl As for the defective person who ^tire assembly was astounded and at a **
acknowledges his faults and is concerned about ^what transpired. But no one had the courage
reaching kctmdl, then anyone who remains in his
to ask Hadrat. After quite some time, Hatfrat
company will also perceive his own defects and
Khwajah Sahib (Khwajah 'Aziz at-Jjasan
faults, and this person will thus become a means
Ghauri Majdhub) took the courage and asked
to his reaching kamal.
Hadrat. Hadrat Hakim al-Ummat rahtmohulMh
Hadrat Hakim al-Ummat’s rahimahulldh related the conversation to him. Hadrat Khwajah
advice to Maulana Sayyid Sulayman Nadwi Sahib related the Incident in Ashraf os-Sawdng)
rahimahulldh [the biography of Hadrat ThAnwf ro&lmohufldhi
without mentioning the name (of Sayyid
My heart now desires to quote Hadrat Hakim al- The incident is penned as follows:
Ummat’s rahimahulldh advice to Maulana. Sayyid
Sulayman Nadwi rahimahulldh. This advice was “A famous Nadwi scholar came to visit
published in the monthly journal, al-Qasim. Wala rahimahulldh for a few hours. At the time of
which is under the editorship of Hadrat Maulana his departure, he said to Hadrat: ‘Give me somr
'Abd al-Qayyum Sahib Haqqani. A special issue advice.’ Hadrat Wala relates: 'I was hesitant and
on the life of Hadrat Maulana Sayyid Sulayman was not sure what advice I could give to such a
Nadwi rahimahulldh was published. The editor great scholar. Allah > immediately instUkd a
quoted this special advice on the authority of a theme in my heart, which in retrospect I can
certain doctor. I consider it most heart-rending was totally suited to him." (These are the words of
and admonitory for all of us. It is as follows: the Shaykh ash-Shuyukh. Every word to
immersed in the effect of abdiyyat (servitude,
“The Doctor Sahib said: Hadrat Sayyid [Sulayman and is teaching the lesson of obdfpi/m). T [Hadrat
Nadwi] Sahib rahimahulldh came to the khanqdh Thanwi rahirnahulldh is speaking] said:
in Thanabhawan on one occasion. Hadrat what advice can I give to a great person like you?
[Thanwi] rahimahulldh was conducting a special However, I will present to you the essence of the

358 359
rpell me, what wrong Is there in such
whose objective is the fulfilment of
Tariqah as I understood it in my entire life.’ (Look r^tude (to Allah and the removal of the self-
at how Hadrat Wala took full consideration of the the nafs? This is why the removal of evil
position and greatness of the one who sought his
^°rties and traits is known as tazktyah-e
*nafs
advice). The essence of the Tariqah as ] ^r^cation of the self), and this is mentioned in
understand it is fana wa 'abdiyyat (self-
effacement and servitude). One must obliterate Qur a11 and Hadlth.
one’s self as much as one can. All the spiritual
practices, exercises, and striving are done with now quote a story which Hadrat Muslihul
this object in mind. One’s entire life must be (jjjiniat Maulana Shah Wasiyyullah Sahib
spent in acquiring fana wa 'abdiyyat’ Hadrat’s rahimahulldh used to relate with real emotion and
statement had such an effect on him that he was passion.
not only reduced to tears, but began sobbing."
(Ashraf as-Sawanih, vol. 2, p. 218, published by Hadrat Sayyid Nur Muhammad Badayum
Idarah Ta’llfat Ashrafiyyah, Thanabhawan,
rahimahulldh fears the questioning of
district Muzaffamagar)
Allah
The purpose of pin muridi (shaykh/murid
relationship) is to acquire self-effacement
Hadrat Qadi Thana’ullah Sahib Panipatti
rahimahulldh relates in Tuhfatus Salikin:
Hadrat Khwajah Muhammad Ma'sum Sirhindi
Hadrat Mirza Mazhar Jan Jana rahimahulldh
rahimahulldh says the following in explaining the
relates with regard to his shaykh, Hadrat Sayyid
purpose of suluk:
Nur Muhammad BadayunI rahimahulldh: A
The object of suluk is not to merely become a person made a self-claim of being Hadrat’s murid
shaykh, or to make people your murids. Rather, a [although he was not his murid]. This person
person has to fulfil the demands of servitude in a came one day and spoke to Hadrat in a very
manner which removes the adulteration and harsh and disrespectful way. Hadrat did not say
interference of the nqfs. In this way, the pinpose anything in reply. The person came the next day
of the Tariqah is to acquire obliteration and to acquire benefit from Hadrat’s company and
anonymity, and get rid off rebellion and words of wisdom. But I wanted to punish him.
dogmatism. The acquisition of ma'rifat (true Hadrat prohibited me from saying or doing
recognition of Allah is dependent on this.” anything to him, and accorded him the same
attention as he did to his sincere murids. I felt
(Maktubat Ma 'sumfyyah]
quite perturbed by this. I went to Hadrat and

361
360
the person sought Hadrat’s attention, he
asked him the reason for according him the same ^ded this a^usive the same attention
attention as the other sincere murids. Hadrat aCChe did to his sincere murids. This certainly
said: “Mirza Sahib! Had I punished and rebuked aS tg the high level of his character and open-
him, and did not pay any attention to him, Allah jjeartedness.
& would have questioned me saying: ‘I placed the
light of amdnat (trust) in your bosom. One of My
At the same time, it also points to his absolute
servants came in search of this light, why did you
fear of Allah He feared what answer he would
deny it to him?’ What reply would I have given to
Allah W? Could I tell Him: ‘O Allah! He swore me
give to Allah $ on the day of Resurrection when
and hurled abuses at me, that is why I denied He questions him about it. Very well, this was
him.’ Would this reply be accepted [by Allah $£]?” Hadrat Shaykh Nur Muhammad Badayunfs
rahimahulldh magnanimity and fear of Allah •&.
I remained silent for a few days, still perturbed by
the person’s attitude. Hadrat said to me: “0 child! Now look at it from another angle: What a
Although I may have accorded him the same shameful, reprehensible and wretched thing this
attention as I did to my sincere murids, has Allah murid did! He became a murid of a great
tfe ever considered and hypocrite to be equal to a personality, but when he experienced something
sincere Muslim?” against his nature and temperament, he left no
stone unturned in showing disrespect to his
^1 -X, ^ll |*-L m aDIj shaykh and acting audaciously towards him. We
seek refuge in Allah
“Allah knows those who lay things to waste and
those who set matters right.” (Surah al-Baqarah, Ponder! Can this not happen today? According to
2: 220) my limited understanding, I can say that this is
happening today as well. People stay for years in
The real situation and condition is in Allah’s the company of a kamil shaykh, yet their
control. Allah’s bestowal only reaches those who disrespect and rudeness will render an observer
are sincere and respectful” (Taijumah Irshad at- astounded. A person spends lengthy periods of
Talibin, p. 140, Aqwdl-e-SaLaf, vol. 3, p. 252) time with a shaykh, but he neither obtains
ma'rifat of the shaykh nor of the Tanqah.
Note: Just ponder! A murid was disrespectful to
Hadrat Shaykh and hurled abuses at him. To My shaykh, Hadrat Maulana Muhammad Ahmad
bear these insults was an act of extreme pardon, Sahib rahimahulldh conveys this in the following
forbearance, humility and self-effacement. Then couplet:
“O Ahmad! I have neither recognized teinent is that you must cut off the zunndr (a
understood you all my life, although we are worn by Hindus) and throw it away. And
to and fro together.” ™ f°u must accept imdn.” The youngster said:
Jllah forbid, how can I have a zunndr?" Hadrat
Hadrat Muslihul Ummat Maulana Shah Idiwajah Sahib asked one of his attendants to go
Wasiyyullah Sahib rabdmahulldh would constantly t0 youngster and remove the cloth which was
relate the above story to us for our own at his side. When it was removed, a zunndr was
admonition. He would also relate another story seen beneath it. The youngster cut it off
with much emotion and passion. We are quoting immediately and embraced imdn.
it from Nafahat al-Uns of Hadrat Shaykh 'Abd ar-
Rahman Jami rahimahulldh. Hadrat 'Abd ar-Rahman Jami rahimahulldh
continues:
The insight of Hadrat Khwajah 'Abd al-
Khaliq Gajdawani rahimahulldh “Khwajah Sahib turned to his companions and
said: ‘0 my beloveds! Come, let us all emulate
A large number of people were present before him this youngster, cut off our own zunndrs, and
on the day of 'Ashura’. The discussion revolved embrace imdn. This youngster cut off his physical
around ma'rifat and hqqiqat A youngster who zunndr, now let us cut off our internal zunndrs
had the appearance of ascetics entered. He had a known as ostentation and self-conceit so that we
cloth under his arm and a musalla (prayer mat) are also forgiven like this youngster.’ .After
on his head. The youngster entered and sat in hearing this speech, a strange condition pervaded
one comer. Khwajah Sahib rahirnahulldh looked all who were present. They all fell at Khwajah
in his direction once, and after a while, the Sahib’s feet and renewed their repentance.
youngster stood up and said: “O Khwajah! Hadrat
Rasulullah said: The above incident (or it could be a different
incident) has been related by 'Allamah Ibn
jjil AJli J* ' Qayyim rahimahulldh in Madary as-Sdlikin, vol. 2,
p. 485.
“Be fearful of the insight of a believer, for surely
he looks with Allah-bestowed light.”

(The youth continues!: ‘Tell me, what is the


wisdom behind this statement?” Khwajah Sahib
rahimahulldh said: “The wisdom behind this
The insight of Hadrat 'Uthman ibn 'Affan *
The insight of Hadrat Sayyid at-Ta’ifah
Junayd Baghdadi rahimahulldh JJU u"3’ *
‘M/ 1 iS
*V» Al ou> J, JJaf

Up Uiy ;!/ i/’j uJ *


JLp cU> if
Jjj Jiu Alli l^ai" 4dp ^J| Jy |
<j>! *.* 0U2p JUi .1^1
* c-Lt jjJJi
fL/li <dlZM cJj 01
* Aii (UJ Jlij dl <Jj 4J.I JJ,(j I. i(
fjJUj •e^5i ’W
* J >»& tjf yfj
(485^ c2^ cj^JuJi ,^i (486l/> t2jr £jlx») .ibU» M 01aj>j ;Jtii

Al-Junayd rahimahulldh was addressing the


Similar was the case with Hadrat ‘Uthman ibn
people one day when a Christian youngster who
'Affan He was genuine in his farsightedness.
was a complete stranger entered. He said: “0
Hadrat Anas ibn Malik relates: “I went to visit
Shaykh! What is the meaning of the Prophet’s $
Hadrat ‘Uthman ibn 'Affan 4 *. On the way I saw a
statement: ‘Be fearful of the far-sightedness of a
woman whose beauty and appearance I observed
believer, for surely he looks with Allah-bestowed
deeply.” Hadrat 'Uthman said: “Some of you
light.’?” Hadrat Junayd rahimahulldh lowered his
people come to me in whose eyes the effects of
head, then raised it and said: “Embrace Islam,
adultery are obvious.” I said: “Is divine revelation
the time has come for you to embrace Islam.” The
still coming down after the departure of
youngster embraced Islam there and then. Rasulullah ^!?” He replied: “No. rather, it is
insight, evidence, and genuine insight.” (Maddrij
'Allamah Ibn al-Qayyim rahimahulldh continues:
as-Sdlikin, vol. 2, p. 486)
xJdl <—jIU-| *S/I
aJjuj 3->l< (JaP-l 4l)l Jlf My heart now desires to quote a few statements of
.»ji our pious elders on the subject of Insight as
mentioned in Madarik as-Sdlikin. I am quoting
them so that we may understand this subject
Hadrat Abu Bakr possessed the most insight in
more clearly, we may develop an urge to acquire
the ummah. He is followed by Hadrat ‘Umar ibn
this quality, and this may be a means to
al-Khattab Incidents depicting his insight are acquiring it. It is certainly not difficult for Allah
well known.
&

367
al discussions will be correct without
jite^g and overlooking. In fact, the true and
'Allamah Ibn Qayyim al-Jauziyyah rahimahullah r ^decisions will be uttered by this servant of
writes:

There are three types of firasat (insight). One of


them is firdsat-e-imdni, whose cause and essence fflnah Darani rahimahulldh said: “Ftrdsal
is: tails the exposition of conditions to the heart
eI1, the ability to see the unseen. It is one of the
JWlj JU-lj UH flJLP J 41)1 j levels of fman.”
.(484^ i

gs5ential deeds for the acquisition of


The cause of firasat is the light which Allah & insight
casts into the hearts of His servants through
which they are able to differentiate between the fit’ if j!5” Jlij
truth and falsehood, a person who has control
over his condition and the one who is devoid of it,
and the one who is genuine and the one who is (484^ *)
^jlX .4x^/1iji j Jt
not.
'Amr ibn Nujayd said: “Shah Kurmani had a
U uJLiJl J?L> Ul
sharp insight, and he would not err in this
regard. He used to say: The person who lowers
Its essence is the predominance of a condition his gaze from looking at the unlawful, restrains
over the heart which rejects anything which is his self from desires, embellishes his internal self
contraiy to that condition. with nuiraqabah (meditation) and his external self
with emulating the Sunnah, and habituates
(M ilJ jjj jJaj oljill jjj jjii jlyLl JLfea Jjl JU himself , to eating what is l-awful, his Jirasat will
IjljIdJl Jlij .oAjP OUJ yip Jp- Jj iiip Vj
not err.’”

.OU.^1 ol
*Lu IjImj Note: Obviously, all these deeds and etiquette are
corroborated from the Sharfah and Sunnah. If a
Hadrat Abu Said al-Kharraz rahirriahulldh said: person emulates them, insha Allah, he will
“The one who looks with the light of firasat is
certainly acquire spiritual benefits. There is a
actually looking with the light of Allah £ His
famous saying:

368 369
gid: "There is no difficult path whose veils I did
Jot uncover, and whose sails I did not raise with
jjje hands of courage. I tried reaching Allah. k
“Lofty conditions are the fruits of deeds.”
Ifom every door, but I found a large crowd at
At the same time, a person has to persist k every door. I then reached the door of humility
making dufa’ to Allah tl and begging Him t0 and servitude. I found it empty and found my
bestow him with the light of imdn, and genuine objective from it, while the other seekers where
Jirdsat All these internal things, such as/ird$Q^
still waiting at the different doors.” (al-Bunyan al-
light, effulgence, etc. are bestowals from Allah ft tfushayyad, p. 136)
When a person adopts their causes, Allah ft
bestows him with their fruits through His grace He says at another place:
and kindness. This is why we have to give
“0 elders! The different groups of Sufis have
particular attention to them.
become divided into different parties. But this
The humility and servitude of Hadrat unworthy Ahmad will remain with those who
have humbled themselves with servitude, poverty
Shaykh Sayf ad-Din, the father of Shaykh
and restlessness.”
’Abd al-Haqq rahimahulldh

Hadrat 'Abd al-Haqq Muhaddith Dehlawi


rahvTiahulldh writes:
“May those who possess treasures enjoy them. As
“My father used to say: ‘I do not have the for the poor lover, he has to swallow a bitter
inspiration to cany out optional and desirable drink.”
acts (nawafil and mustahabbat) which the salikin
(those treading the path of suluk) are embellished Such was his condition: If anyone wanted to treat
with. Yes, I certainly possess the qualities of him for the protection of his health and removal
humility, self-effacement, remorse, and regret - of his illness, he would not adhere to their
provided Allah tfc accepts these qualities from
treatment. He would say: “What deeds am I doing
that I should bother about my protection? It is
me.’”
the same whether I five or die.” He was so
Note: The qualities of humility, self-effacement, overcome by the fear of Allah that he would
remorse and regret are most certainly not an
accomplish it in the shortest time.
insignificant treasure. They hold a high value in
Allah’s sight. Hadrat Sayyiduna Ahmad Rifal
371
370
composed the following couplets
*.
He used to say: “I do not see anything in myself
which I could consider good enough for my 3-A\ j ot—A
*\ *** iVj jjiu f.
salvation in the Hereafter.” He would then burst
out crying. f-P > <7 *
</ >'>

Note: Glory to Allah! Look at his humility and fear


of the Hereafter. have presented myself before the Affectionate
wtthout any provision of good deeds and
He used to say: “Whenever 1 think of Allah’s without a sound heart, because it is the worst of
greatness and independence, I consider my acts things to present one’s self before the Affectionate
of obedience to be worthless. Allah alone knows with provisions.” (Aqwdl-e-Salaf, vol. 3, p. 88)
what my end will be, and how I will cross the final
stage.” When he used to read the Qur’an at home, The humility and self-effacement of
he would lower his voice when reading verses
Khwajah Baha’ ad-Din Naqshband, and his
which mention Allah’s warnings. If such verses
were read with a loud voice, and his voice fell in quest for Allah’s mercy
his ears, he would be reduced to tears and lose
control over his self. When he read verses Khwajah Baha’ ad-Din Naqshband used to turn
containing Allah’s promises and mercy in a loud to Allah *.
and say these lines
voice, he would experience joy and be invigorated.
Prior to his death, he composed a few lines of “0 Allah! I have presented myself in Your court as
poetry on the subject of pardon and forgiveness, a bankrupt person. Kindly bestow me a little of
and requested for them to be placed in his kqfan j Your beauty. Extend Your generous hand towards
j my purse, Your hand is filled with blessings.”
(shroud). The following four lines are from this
composition. (Nafahat al-Uns)

“I am a person whose heart is grief-stricken. I I am now quoting some of the sayings and words
Pardon me, and do not take me to account. A of advice of 'Arif Billah Ibrahim Dasuql QurashI
hundred traps are lying in wait for me. So pardon ahunahulldh from volume two of Aquodl-e-Salaf.
me and do not question me. If I am questioned
about my deeds, I will be ashamed. 0 the Most
Kind of those who show kindness! Forgive me and
do not take me to account.”
ss> He appointed him as His Prophet,
in conversations with him, and
Practise on words of advice; there is no
ointed him to supervise the BanI Isra’ll. Thus,
benefit in showing off your letter of
vone who shows respect to Allah’s creation and
permission
pats them with affection, he will progress to the
He used to say: O my children! Adopt the of the Auliya’.”
character of the auliya’ so that you may succeed.
If you merely obtain a letter of permission (when He used to say: “The shaykh is a physician for his
the shaykh gives permission to his murid to jpund. And so, when the patient does not follow
induct other murids, when the shaykh appoints the guidelines and advice of his physician, he will
him as a khalifah) without adopting their not be cured.”
character, and you merely show off your letter
when someone reprimands you, then listen well: He used to say: “The body has three parts: (1) the
this is nothing, it is merely nafsaniyyat (self-ego heart, (2) the tongue, (3) the rest of the body
and self-conceit). Yes, you ought to study the parts. Angels are appointed over the tongue and
letter of permission carefully, and practise on the other body parts, while the heart is under Allah’s
words of advice which it contains so that you supervision.
benefit from them, and you may be blessed with
righteousness. ” He used to say: “If you are genuine children and
sincere followers, become sincere servants of
“O children! This has always been the way of Allah Make your hearts your admonishers,
reaching the ranks of the Auliya’, and this will be practise to the full, and do not hanker after the
the way until the Resurrection.” wealth of others. This is my way. The person who
has genuine love for me will follow my way. The
Note: Glory to Allah! What excellent advice. If only
true sdlik is the one who follows this way.”
those who obtained permission from the
rnashd’ikh could be cognizant of it so that it He used to say: “O my children! Even if you fast
benefited themselves and others as well. forever, engage in worship throughout the night,
your heart is pure, and your affairs are upright
He used to say: “The person who does not have with sincerity; even then you must not claim any
affection for Allah’s creation cannot reach the kamal (perfection) for yourself. Instead, you
rank of the Ahlullah. When Hadrat Musa sB used should only say: ‘I am a sinner and a worthless
to tend to sheep, he neither killed any of them, person.’ Be on constant guard against the evil
left them hungry, nor caused any other harm to
them. When Allah observed his extreme
375
374
n0 alternative but to be on his guard from
“Jyone. ls because we are in an era
and deception of the nafs because many Sufis
Jerein desiring ( food has decreased. It will be
were destroyed by it.”
you to meet someone who desires
He used to say: “O my children! If you want to ur gouu, xS concerned about your well-
backbite anyone, then backbite your parents being- Remain very far from those whose
because they are more eligible for your good happiness you desire while they harbour ill for
deeds.” you, you desire to elevate them while they want to
keep you subdued. At present there are people
He used to say: “How can any of you claim to be
righteous when you commit evils!? You collect who will be bad to you if you do not do good to
unjust taxes, give bribes, devour interest, and them. In fact, there are many who will treat you
you eat food at the houses of tyrants and those badly even if you treat them well. No matter how
who support tyrants. How, then, can you make much kindness and affection you show them,
claims of piety!? How can you hope to be recorded they will respond with tyranny and oppression.
as a sadiq, wall and beloved in Allah’s register You will convey benefit to them, but they will
when you are immersed in such evils!? To make cause harm to you. You will desire their well­
matters worse, you have not even repented as yeti being, but they will be bent on repulsing you. You
How can you make claims to the Tariqah and will want to bond with them, but they will sever
induct others to repent!?” ties from you. You will feed them, but they will
deprive you. You will urge them forward, but they
He used to say: “It is wajib on the bearer of the will push you to the back at the first opportunity.
Qur’an not to fill his stomach with haram food Those whom you nurtured and tutored will claim
and cover his body with haram clothes. If he does to have nurtured and tutored you. You will be
this, the Qur’an will curse him from within and very clear in your dealing with them, but they will
say: ‘May Allah tW curse the one who did not show respond with treachery. You will meet them with
respect to His speech.’” a smiling mien, but they will respond with a
frown. Such is the world.”
He used to say: “O my children! Be cautious of
the evils of those who frequent you. If you see any “0 people of the world! Just ponder! When
harshness in your brother, be affectionate hypocrisy was found during the era of Rasulullah
towards him and protect yourself from his harm. how can the seventh century (we are now in
As for your friend, you must give due the fourteenth century of the Islamic calendar] be
consideration to him if he upholds the friendship. free of it!? My dear children! This is why I am
O my children! The truth is that now a person tilling you to keep away from evil people, and
377
376
and turning to Allah, services to Din and
acquire piety from the pious.” (Tabaqdt, vol. 1, p Action of the borders and forts of Islam in
156, Aqwdl-e-Salaf, vol. 2, p. 168)
they were at the forefront should be
Note: Hadrat Shaykh rahimahulldh described the acknowledged from the heart by the latter
condition of his era to his murids and associates. generations. The new generations should bear no
He advised them to be on the guard from malice or hatred towards them. They should
everyone. Our present age is even more filled with experience no hesitance or problem in
tribulations and evils. It is therefore necessary for acknowledging their services. Their tongues should
us to be even more on our guard. always make du'd’ for them and always sing their
praises. They should accept their shortcomings
The need to respect the pious predecessors
and constraints, and overlook their omissions -
and to acknowledge their services omissions from which no human is free.
In his book, Qur’ani Ifadat, Hadrat Maulana Abul
The reason for all this is that the person who
Hasan 'Ah Miya Nadwi rahimahulldh speaks
engages in ytihdd can err and can also be correct
about the need to be on our guard against the
The fear of falling down is only possible in favour of
trials and tribulations of the present age. He
the one who tries to walk and run. Apart from this,
writes:
it is an accepted reality that apart from the
teachings and guidance of Rasulullah & there is
J Lj jip-l Lbj (3
the possibility of accepting or rejecting the rules
*■•(? j jj *—Uij *
^4jl and teachings of all other people.

“Those who came after them say: ‘O our Lord! A very important necessity of da'wah and tabligh
Forgive us and our brothers who have preceded the personality of Rasulullah and in order to
us in Faith, and put not in our hearts any hatred prove the greatness of his life, it is extremely
against those who have believed. O our Lord! You necessary to acknowledge the great contribution of
are certainly most kind, most merciful.’” (Surah the Sahabah <&. We should make manifest the
al-Hashr, verse 10) greatness and importance of their feats, their
loyalty [to Rasulullah M and their mutual love and
In the above verse, the forthcoming generations of cooperation in the path of truth. We should
Muslims are asked to have good thoughts about present the luminous pages of this glowing history
and to acknowledge their previous generations. to the world. Their mistakes and human
shortcomings do not even amount to a small black
The truthfulness, devotion, obedience to Allah
spot on the clear and pure pages of history.
toiy< [On the contrary], everyone has made a
Rational philosophy and a sound mind also accent Contribution: the scholars of Hadlth, the jurists,
this stand. This is also established from the Qur’^
and reliable Traditions. Even the Qur’an consider^ Ike reformers of the ummah, the aultyd’ of Allah -
such a stand concerning the pious predecessors to all of them have made a contribution.
be worthy of praise. Allah says:
If someone says: “What did Imam Abu Hanifah
fahimahulldh do? [He did nothing]. He merely
3*^ ’ 3 jjJi' taught the rules of salah and fasting. He ought to
3*^ *** 3 ** xj
j
have established an Islamic caliphate and an
Islamic state.” You should remember that a
“Those who came after them say: ‘O our Lord! caliphate will be established [whether you like it or
Forgive us and our brothers who have preceded not). But who will teach you how to offer your
us in Faith, and put not in our hearts any hatred salah? And what benefit is there in a caliphate
against those who have believed. O our Lord! You when no one knows how to offer salah?
are certainly most kind, most merciful.’” (Surah
al-Hashr, verse 10) This misconception should never enter your heart
that all the past scholars were defective, none of
This verse demands of us to be extremely cautious them understood Islam, and none of them tried to
when deciding to pass any judgement or having establish Islam in its totality. You should bear in
any opinion about the pious predecessors, mind that all scholars of the past were engaged in
righteous imams and leaders. This verse also asks the service and protection of Islam in accordance
us not to display any haste or impulsive emotions with their capability land the means available to
concerning them. As long as we are not fully them). Some were engaged in admonition, some in
satisfied concerning a particular matter, we should delivering lectures, some were teaching Hadlth.
abstain from passing any definite judgement some were issuing fatwas, some were writing
concerning it. books. They were all serving Islam and guiding the
Muslims in their respective fields. Each of them
At times a person adopts this way of thinking that was safeguarding a particular front [of Islam].
if someone did not endeavour to establish an
Never ever be under this misconception that some
Islamic state, then it is as if he has done nothing -
people have correctly understood Islam only now
irrespective of whether he is Shaykh ’Abd al-Qadir
and that no one understood Islam completely
Jilani rahimahulldh, Mujaddid Alf Than! before this. This is a great accusation against
rahimahulldh or Shah Wall Allah rahimahulldh. Islam. It is a huge taint against the capability of
This is actually a result of a superficial study of
Lord! Forgive us and our brothers who
g preceded us in Faith, and put not in our
Islam. This would cause doubts on the Quranic
life, the clarity of the Qur’an and its being clearly
anY hatred against those who have
understood as established from verses like “a Book ^reved. O our Lord! You are certainly most kind,
in a clear Arabic language” and “a clear Arabic merciful.” (Surah al-Hashr, verse IO)
tongue”.
j nOw take the opportunity of quoting certain
Moreover, if someone claims that the Qur’an was parts from the introduction to the book, Tarikh.
not correctly understood for the last 1400 years, pa'ivat iva 'Azirnat. This book is the famous work
can we believe that it has been understood now?
of Mufakkir Islam Hadrat Maulana Abul Hasan
The fundamental principles of Islam, the facts of
the Qur’an and the absolute truths of Din have ‘All Miya Nadwi rahirnahulldh in which he
been coming down to us through an uninterrupted demonstrates the continues arrival of reformers
*
chain. If someone feels that these things were not propagators, and erudite rulama’. He proves from
understood for quite some time, it is his short­ history that there was no era which was devoid of
sightedness. He will not be able to prove even a reformers.
single thing to be completely forgotten [or
abandoned! by the world of Islam. Shaykhul Islam A new personality and a new force for
Ibn Taymiyyah rahimahuUdh went to the extent in every new tribulation and danger
stating that there isn’t even a single Sunnah [of
Rasulullah which has been completely raised for “No one can deny the fact that during this lengthy
has completely disappeared] from the world of and eventful history of Islam, there was not even
Islam. If it is not found [practised upon] in one the shortest period of time when the true call of
comer of the Muslim world, it is certainly found in Islam had ceased completely, when the reality of
another part of the Muslim world. Islam was hidden behind a veil, when the Islamic
ummcth had become totally comatose, and
You should therefore have good thoughts about darkness pervaded the entire Islamic world. This
our past scholars. In this there is great protection is a fact of history: When any tribulation raised
of your imdn. You. should always make dufd’ for its head against Islam, when any effort was made
them: to distort and obliterate it, when it was portrayed
in an incorrect manner, and when it was severely
attacked by materialism — then a powerful
personality most definitely came onto the field to
combat this tribulation with full force, and
defeated it.”
‘There are many ideologies and movements which caliphate during any period of Islam:
were very powerful in their times. But their bated ignorance and materialism; called
existence remains only in books today, and it has ^ds Islam; emulated the Prophets in
become difficult to even understand their ^ting. reminding, warning, and giving glad
essence. Who is there today who fully j^ings: who, through his wise da tuah and
understands the details about the Qadariyyah,
sincere love, was able to subdue the enemy who
Jahmiyyah, Mu'tazilah, those who believed that
could not be subdued by the sword and dagger:
the Qur’an was a creation of Allah, those who
believed in wahdatul wujud (unity in existence),
who, through the strength of his imdn and
in the din-e-ilahi of Akbar, etc.? Whereas these spiritual power, brought such people into the fold
were powerful and influential ideologies in their of Islam and bestowed the honour of servitude to
times. Some of them were backed by mighty Muhammad who, through their powerful
kingdoms, and some very intelligent and erudite literature and heart-rending and eloquent poetry,
scholars of their times held such beliefs and were enslaved the minds of those who were not
at their forefront. But the reality of Islam convinced by academic investigations and
eventually vanquished them all. After some time, sectarian philosophies.”
these living movements and official religions were
reduced to academic discussions which are This is an entire sequence and each personality’
preserved only in the books of scholastic theology enjoys a special share and rank. History, in
('ilm al-kalarri) and the histories of ideologies.” essence, entails the fulfilment of a trust, desire
for the truth, and acknowledging realities. Each
“Efforts to preserve the Din, endeavours to revive one of them was a guard on one of the Islamic
it, and the system of da'wah and isldh borders, and each one was a valuable arrow from
(rectification, reformation) are as old as Islam the quiver of Islam. Had these personalities not
itself, and as continuous as the life of the undertaken these sincere endeavours, we would
Muslims.” not have found this treasure house in our close
examination of history. This treasure house has
Hadrat Maulana Abul Hasan 'All Miya Nadwi the full means for our honour, admonition and
rahimahulldh then highlights the manifold lesson. In the presence of such a treasure house,
services of our pious predecessors under the we can raise our heads high before the different
heading, The legacy of Islam. He says: nations of the world.

“A full share in this legacy is enjoyed by eveiy “The author {Hadrat Maulana Abul Hasan 'Ali
Nadwi rahimahulldh is referring to himself] has a
person who established a rule on the system of
balanced and just approach in this field. He has
384 385
j ZakarlyyS. Sahib, and Mufakkire-
Maulana Abul Hasan ‘All Miya
tried to present a picture of those important 1^ and others like them.
personalities who rendered sterling services in the
fields of da'wah, resoluteness in purpose, e of these personalities served the Din in
reformation and revival. All inspiration is from jyetf 0 ^eids, and left their mark in this world.
Allah & alone.” [Tarfkh Da'wat wa 'Azimat) (iltfereyigdh, they will be bestowed with special
ins^ qnd rank in the Hereafter.
This insignificant servant says - not only out of hon°ur
his belief but on the basis of facts - that the
following personalities of the latter era are . essential for us to safeguard ourselves from
included in the golden beads of this golden chain. I! uttling’ scorning, and denying the sincere Dini
They are: Hufiatul Islam Hadrat Maulana services of such reformers of the ummah and
Muhammad Qasim Sahib Nanautwl rahimahullah erudite 'ulama’ so that we may be protected
- the founder of Dar al-’Ulum Deoband, Hadrat against Allah’s wrath and punishment.
Qutb al-'Alam Maulana Rashid Ahmad Sahib
Inspiration is from Allah fa alone.
Gangohl rahimahulldh, Hadrat Maulana
Muhammad 'All Maungeri rahimahulldh - the
founder of Dar al-'Ulum Nadwatul 'Ulama’
Lucknow, Hadrat Shaykh al-Hind Maulana
Mahmud al-Hasan Sahib Deobandl rahimahulldh,
Hadrat Hakim al-Ummat Mujaddid al-Millat
Maulana Ashraf 'All Sahib Thanwi rahimahulldh, “On seeing the Maulana’s restlessness and agitation. I
spontaneously thought of Maulana Muhammad Ilyas Sahih
Hadrat Rais at-Tabllgh Maulana Muhammad rahimahullah. He had the same lean appearance, the same
Ilyas Sahib Kandhlawl rahimahulldh, Hadrat informality in speech, the same independence when
Imam Ahl-e-Sunnat Maulana 'Abd ash-Shakur addressing someone, the same stuttering in speech like that
Sahib Lucknow! rahimahulldh, Hadrat Muslihul of Hadrat Musa jfeH, the same predominance of da'wah. the
Ummat Maulana Shah Wasiyyullah Sahib same silence which is engrossed in thought, and the same
rahimahulldh,1 Hadrat Shaykh al-Hadlth Maulana quivering speech. Although there was a definite difference
in them on the subject of da'wah. he was the same as
Hadrat Maulana Ilyas Sahib rahimuhullah in his subject of
love for Allah and concern for his responsibilities. I had
1 Hadrat Maulana Abul Hasan 'All Miya Nadwf rahimahulldh the opportunity of attending his morning and evening
went to visit Hadrat Muslihul Ummat Maulana Shah assemblies. There was a captivating feeling, wnile at the
Wasiyyullah Sahib rahimahulldh on one occasion. He same time, an absolute balance between the intellect and
describes his impressions of Hadrat Muslihul Ummat suluk. He would occasionally hold some of his devoted
rahimahulldh in his book, Purane Chiragh. I am quoting one attendants by their heads and shake them, and direct their
paragraph from it: attention towards an important and necessary point."
386 3P7
rti among the evil traits which are in absolute
Hadrat Muslihul Ummat rafumahulldh ^tradiction of piety, and their consequences are
advises his people against pride and disastrous. For example, Pharaoh and Qarun
corruption sought to exalt themselves and committed acts of
corruption. Look at what happened to them! The
Hadrat Muslihul Ummat rahimahulldh said to me. hereafter itself is very lofty and magnificent,
“Read this verse to those who are coming frOrn ftiose who do not seek to exalt themselves in this
their respective hometowns: world shall receive lofty palaces in the Hereafter.
(Ma'driful Qur’an, Hadrat Maulana Muhammad
dScJ 1$. OjaJJ jail Idris Kandhlawi rahimahulldh)
•jXi Hadrat Muslihul Ummat’s rahimahulldh
“That abode of the Hereafter - We shall give it to humility, and his respect for teachers
those who do not seek to exalt themselves in the
Hadrat used to relate: “Some students in Ddr al-
land, nor to cause corruption. The blessed end is
'Ulum Deoband used to make certain objections
for those who fear.” (Surah al-Qasas, 28: 63)
to the teachers’ explanations in the course of the
From this we can gauge how much importance lessons. We used to stop them and say to them:
Hadrat rahimahulldh laid on saving his people “Remain silent now, we will explain it to you later
from pride, haughtiness and corruption. on." We used to say this so that it does not hurt
the teachers in any way and does not cause them
I am now quoting the necessary aspects of Hadrat any ill feeling.”
Maulana Muhammad Idris Kandhlawi’s
rahimahulldh commentary to the above verse. Hadrat rahimahulldh used to say: “Some of the
teachers in Dar al-'Ulum used to refer to Shaykh
Lofty palaces in the Hereafter for those 'Abd al-Haqq Muhaddith Dehlawi rahimahulldh as
Mulla Khurasan!, by way of belittling him. The
who are humble
students began following suite. I disliked it
because Hadrat Shaykh Muhaddith Dehlawi
The abode of the Hereafter which is hidden from
rahimahulldh also rendered many Dini, academic,
the creation will be given to those who neither
reformatory and spiritual training senices as
seek to exalt themselves in the land nor to cause
were rendered by Mujaddid Alf Thani
corruption, as was sought by Qarun. A blessed
rahimahulldh He went to the extent of writing
and good end is specifically for the pious. Self­
exaltation, pride, and corruption of deeds are
389
388
Irttrrs of advice to ministers. He also wrote
gauge bin statements and prr tiers that
valuable books which are well known." „.e dislffed wording supertorfty and prefererr f
one buiurg over another. eipmiBy in «
He also used to say: “A very senior 'alfm who ^nner which focuses on hK dtepanisrrnrnt and
a hdfiz of Hadith said in one of his sp^ ^nigration/’
assemblies: ‘Nowhere did Rasulullah £ explRith
order us to cry/ I remembered the Hadith h ^te: But today, people consider acrording
which Rasulullah $ said: superiority to their own shaykh and dougrahnn
of other moshd’lkh to be a necessary ingRdtaM
for their own perfection. Generally, rvrn the
mosha Ikh do not reprimand their muricte far
“Cry over your sins.” doing this. Consequently
* thia sickness fa
becoming quite common. We seek refuge in ABfth
“But, I remained silent out of respect for him? k

I remember reading somewhere that Hadrat He also used to say; “People think tt it very
Maulana Rashid Ahmad Sahib Gangohi difficult to maintain good relations with pananUk
rahimahulldh used to say: “We provide answers to because no matter how well a person treats them
the proofs of Imam Shafi'l rahimahullah in order they are eligible for even more, But I confader M
to clarify the proofs of Hanafi jurisprudence. But very easy because parents are overjoyed by thr
*!
if Imam Shafi rahimahulldh were to come before slightest affection which Is showed to- them Out
us, we will not speak in his presence out of *
of their paternal love they consider the mmAm
respect for him.” favours of their children to be very big favours,
*

Note: Glory to Allah! Such was the level of respect Note: It is definitely true; parents pardon the
which our elders had for their elders. This is how worst crimes of their children by the efe^fafcMt
they reached such lofty ranks. Inspiration is from respect which children show to them Just
Allah ft alone. Allah M pardons the sins of Hia servwms by JoM a
singfe cry of “ AahT. In this regard. Just as ABah 1s
The advice of Hadrat Shah 'Abd ar-Rahim showers His mercy on a pern whu sayw. *Yd
Sahib Dehlawi rahimahulldh Rabbi (O my Allah)". the parents
* hearts turn ta
wax by their children merefy swmg. ’O my
Hadrat Shah Wall Allah Sahib rahimahulldh fattier, O my mother’, and paternal luve gu»he»
writes in his book, Anjas al-'Arifiru forth. Maulana Rum rohimatudldh said *
gnd habit
* art not the otyerte Thu *. w
"A mother's breast dors not gush forth with mflit *
5 KI never <speak 111 of the rMrr of the other
without the infant crying out. The lushness of a j ^Xihs- Unfortunately, a time ha *
* com when let
garden ia dependent on the crying of the clouds.' jpne denigrating the elder# of other ttafate
Lipie denigrate the elders of their own «*<4oh.
If children perceived Just one tenth of this, fansh
ties and society will become pleasant.
Hatjrat Maulana Muhammad Aljmad WS
The advice of Shaykh Muslihuddin Sa’di vhimahulldh used to relate an incident Whde m
Shiraz! rahimahulldh the Haram Sharif, a Qadfrl (a person brioMJwg Ml
the silsilah of Shaykh ‘Abd al QAdir
Hadrat Shaykh Sa’di rahtmahulldh gives the rahimahulldh) said that Shaykh Mu’in * dDw»
following beneficial advice: ChishtI rahtmahulldh was a kdjlr The CbMMl
person responded by saying HiKfrat Abd QBdhr
"Do not defame those who have passed away so Jilani rahtrnahulldh was a kafir AlUh fcrtadt
that your pious name may be maintained." Allah forbid. How unfortunate far such imp
*#*
words to be uttered in the Hanm) Sharif
I have a humble submission to make in this
regard: We must be very particular about Similarly, we should never say with regard ca a
maintaining the honour and respect of the certain 'dlim, reformer or spiritual gutdr that hr
'ulamd’ - whether of the past, or our did not make any Dini contribution, and acanmne
contemporary 'ulama’ - and we should not else did. How do we know who did mart- and who
tolerate their denigration. If we are able to did less? This decision will only be made tn thr
observe this, we will acquire the blessings of absolutely Just High Court of Allah a The bn *
knowledge. There is a famous saying: for a person's acceptance is nut on the ianfr
number of his follower
**
. Rather it w bawd on the
"It is through respect that a person becomes gem n nene
** * methodology his integrity and
of hl
fortunate, and through disrespect he becomes a his sincerity. And this m an internal conctKMMi
loser." known to none but Allah *. Allah it
In like manner, those who are affiliated with
tasawwuf and suluk must be concerned about
and make efforts to acquire nisbat (close affinity)
with Allah &. This is the object and purpose of all
the silsilahs (spiritual lineages). The different

393
392
can wc doubt the integrity, sincerity, efforts.
“So do not boast about your purity. He knows
fully well who remained pious.” (Surah an-Naj^ physical and monetary sacrifices of the
53: 32) pophets S3? Never.

Hadrat Fudayl ibn 'Iyad rahimahulldh said, yOlI jt-UJl dib


must not be deceived by the large number of
those who are to be destroyed.
This is all solely by the decree of the all-powerful,
all-knowing [Allah W].
*15 2)^ tfaXl Jjo fjJl obv
* U JeLff
4-ibjJl C»b-yiJl) oJ&j IjyiJ Vj ibUaJl J Joj Jb]j (JjSOlJi I now quote to you about the pure Suhs from the
book Tazkiyah wa Ihsan of Hadrat Maulana Abul
(183<_/> t4^
Hasan Nadwi rahimahulldh The Maulana speaks
specifically about the history of tasawwuf and its
Abu 'All al-Fudayl ibn 'Iyad said: Adhere to the
benefit. Moreover, he has gone to the extent of
path of guidance, the small number of those
saying; Remove tasawwuf from the ummah and
treading this path will not harm you. Stay away
see what remains. And if one cannot have
from the paths of deviation and do not be
confidence in it, which other group is there which
deceived by the large number of those who are to
is worthy of confidence, and a source of pride!?
be destroyed.
The purification of the soul and the
We learn from this that there is no consideration
culturing of character
for large numbers. The ahl-e-bidrah have always
been in the majority in all eras. How, then, can a The wide-ranging and firmly established system
person follow them on the basis of their large of tazkiyah-e-nafs wa tahdhib-e-akhldq
numbers? We have to follow those who follow the (purification of the soul and culturing of
Sunnah, even if they are small in number. character) assumed the form of an independent
science and art in the latter centuries. Identifying
Hadrat Mujaddid Alf Than! rahimahulldh has the deceptions of the nqfs and Satan, treating
written somewhere in his Maktubat that Prophets psychological and moral illnesses, explaining and
gga were also sent to India. But some of them had arranging the means of acquiring a bond with
just one or two followers while others had none. Allah and internal affinity with Him - were all
previously found in the Shafi words of tazkiyah
and ihsdn. In the latter centuries, they came to be

395
394
known as tasawwuf This is a clear example of a pven a cursory study of history makes it clear
collective inspiration from Allah Gradually,
^at from the second century till now. a large
experts in this field conveyed it to the level of
number of devoted servants of every era and every
ytihad, and considered it to be a major service to
country - with total continuity and without
Din and the jihad of the time. Through this
exception - adopted this way. invited to it.
system, Allah gave life to the dead gardens of
the heart and soul, and provided a cure to those
benefited from it, conveyed its benefit to others,
whose souls were sick. and spent their entire fives occupied in its
proliferation. They had full conviction and
These sincere Allah-conscious 'ulamd’ and those confidence in the genuineness and benefit of this
who were trained by them spread to the distant system. They were the quintessence of their
comers of the world (such as India, Algeria, east society. They surpassed and outshone their
India and the continent of Africa). Islam spread contemporaries not only in their integrity,
on a large scale and hundreds of thousands of sincerity, selflessness, pure souls and internal
people were guided. Their training gave rise to righteousness; but also in their knowledge of the
luminous personalities who, in their respective Qur’an and Sunnah, love for the Sunnah, and
eras, blew the spirit of imdn, conviction, and good abhorrence for bid'ah.
deeds in Muslim society. And they fulfilled
commandeering roles on the battlefields of jihad It is possible and not far-fetched for one or two or
on numerous occasions. Denying the benefits and a few people to misunderstand, or to be targets of
services of this group can only be done by a a conspiracy. But to see hundreds of thousands
person who has not studied Islamic history, or a of people at the forefront of knowledge and
person whose eyes are covered with a bandage of practice to remain for centuries in continuous
bigotry. error, to persist in this error, to call towards it,
and to remain steadfast on it with full
In their definition of a Hadtth-e-Mutawatir and its determination and fortitude; is both absurd and
absoluteness in Islamic law, those who laid down abnormal. Furthermore, it is established with
the principles of Hadith state: “In every era, such tawatur (continuity) that hundreds of thousands
a large number of people related a Hadlth causing of people were guided by them, derived benefit
a sound mind and human nature to refuse to from them, and reached the highest pinnacles of
accept that such a large number of people could internal and spiritual excellences through their
have unanimously fabricated it, and that it was efforts. It is impossible to deny this. It is both
the result of a conspiracy.” rationally and normally impossible for this group
of righteous and sincere people to have
continuously remained in error despite their
396
397
rervening period.” (Mukarrarat
different times and climes, and for Allah - who jjatilana'Abdullah'Abbas Sahib, p. 107)
is all-merciful, all-wise, the absolute guide, and
whose promise is: pjote: Glory to Allah! What worthy words of advice
^Tsayyiduna Hadrat Ja'far Sadiq rahimahulldh.
cLJL~» LlJ IJ.liG>-
[purification of the soul] is one of the
important objectives behind the revelation of the
“Those who strove in Our cause — We shall show
Qur’an and the commissioning of Rasulullah ^5 as
them Our paths. Surely Allah is with the
a Prophet of Allah tB. After explaining the essence
righteous.” (Surah al-'Ankabut, 29: 69)
of man’s beginning and his destiny, he drew our
not to expose their wrong, and not to guide them. attention to setting right the heart and purifying
Remove each personality from this righteous and the soul. May Allah B reward him.
sincere group from Islamic history - each of
whom was the best flower of his era, a lighthouse, We make clu'd’ to Allah B to inspire us with the
and a source of pride for the human race - and ability to understand the nature of our life and its
see what remains. If one cannot have confidence actual purpose. Amin.
in them, which other group is there which is
worthy of confidence, and a source of pride!? A request and plea
(Tazkiyah wa Ihsan., p. 31)
1 request the reader with all my heart and
Hadrat J a’far Sadiq rahimahullah on the absolute sincerity to make clu'd’ for this worthless
person (whose heart is black with sins and is a
issue of purification of the soul
target of harms from friends and relatives — which
Hadrat Ja'far Sadiq rahimahulldh made the 1 fully deserve) for Allah to rectify me, and to
pardon me for my shortcomings in fulfilling His
following famous statement:
rights and the rights of my fellow humans. If
“O my human brother! On what basis are you anyone has harmed me in any way, I pardon him,
vexing your pride!? Your beginning was from a and make du'd’ to Allah B to pardon him as well.
drop of impure liquid [sperm], and you are Amin.
destined to be reduced to an impure corpse. Now
do not adulterate the purity of your soul in the
i This is a very beneficial and enlightening book which
'ulamd.’ ought to study. (Muhammad Qamar az-Zam&n)

399
398
important points which are worthy of
An essential clarification emulation are learnt from this incident: (1) At
juaes, there is no Shari excuse for a matter, but
I consider it appropriate to quote an essential there is a natural excuse which makes it difficult
clarification which was undertaken by Hakim al- to practise on. After Hadrat Wahshl ^ embraced
Ummat Hadrat Maulana Ashraf ’All Thanwi Islam, all his sins were automatically pardoned
rahimahulldh and titled al-'Udhr wan Nadhr
by Allah Consequently, all his sins were also
(which was quoted previously):
wiped off from Rasulullah’s 1 pure heart. Despite
“If I pardon a person for his mistake and accept this, Rasulullah asked him not to come in front
his apology, it is not necessary that I maintain of him because of his natural love for his uncle,
special friendship with him. In some cases, one is Hadrat Hamzah Rasulullah did this so that
unable to do this, and in other cases, we have he is not overcome by grief and sorrow whenever
experienced that there is no expediency in it. but he sees Hadrat Wahshl
one thing is essential, if we meet coincidentally,
we must offer salam to each other. If one were to (2) If a spiritual mentor, shaykh, teacher, leader,
engage in any essential conversation, the other imam, etc. asks a talib (seeker) to do something
should give an appropriate reply even if it is brief. which is against his temperament, he must
If the conversation becomes more than necessary, accept it without any complaint, consider it to be
and it could cause an informality, one should for his own good, and in emulation of the
apologize in a soft manner.” Shari'ah. Without doubt, although Hadrat Wahshl
had earned the honour of being a Sahabi even
Rasulullah pardoned Hadrat Wahshl when by a single moment’s companionship with
the latter embraced Islam. Despite this, Rasulullah - an honour which is thousands of
Rasulullah excused himself from having to look times better than the rank of qutb - after hearing
at him again. the clear order of Rasulullah $ and despite
having deep love for him, exercising patience over
The story of Hadrat Wahshi & this will certainly earn him honour and reverence
— insh.d Allah.
After embracing Islam, Wahshl presented
himself before Rasulullah Rasulullah said to
him: “If possible, I would like you to hide your
face from me.” Consequently, he did not go before
Rasulullah for the rest of his life, and did not
show him his face.
Incidents wherein Rasulullah &
pardon not (905^ ‘2^ cUd/- i/jUA) & jxjll jaJL y

You have observed incidents contain -A believer does not fall in the same whole twice.”
seeking of pardon and pardoning. the [He does not commit the same mistake twice].
some incidents where people were not pardo
We learn from this that a believer is always awake
Rasulullah % does not pardon a Dnpl. and vigilant, and takes a lesson from past
ridiculed him incidents. He remains on his guard in future
matters through the experience which he gained.
(905^ Jyy ^jLl £4 He interacts with friends and foes in accordance
with the experience which he gained. If he
perceives the need for harshness and strictness,
“A believer does not fall in the same whole twice."
he opts for them, and is correct in opting for it.
[He does not commit the same mistake twice].
Allah ordered the Prophet of Mercy [Rasulullah
£1 to be harsh against the hypocrites.
'Allamah 'Abd al-'Aziz Khauli Misri rahimahulldh
provided some valuable and enlightening points 'Allamah 'Abd al-'Aziz Khauli Misri rahimahulldh
in his commentary to the above Hadlth. The gist writes farther on, the gist of which is:
of which is:
You have leamt from this Hadlth that imdn and
Abu ’Uzzah, the poet, was taken a prisoner after heedlessness cannot combine at one and the
the battle of Badr. When Rasulullah # was same time. Imdn demands caution and lowering
informed of his family, poverty and destitution, he one’s self, and not a “know-all” heedlessness.
felt sorry for him and released him without any
ransom. A promise was taken from him not to Those who do not take a lesson from past
make any derogatory statements against incidents and do not take benefit from past
Rasulullah but he did not desist. He was experiences, imdn has not yet reached the stage
eventually brought as a prisoner after the battle of perfection in their hearts even if they are
of Uhud. He asked to be released a second time. particular about customary acts of worship. (aZ-
But Rasulullah $ refused and said: “You will Adab an-Nabawi, p. 96)
return to Makkah and say: 7 mocked at
Muhammad [35] twice, deceived him twice, and
Note: In the light of the above Hadlth, both the
masses and the rulers have to be religiously and
was able to get released.”’ Rasulullah then
politically watchful to protect themselves against
ordered for him tu be killed, and said:
403
402
the plots and ruses of the enemies of Islam so
that they are not caught by their false promises
.^yAUah not forgive you.”
and incorrect policies.

Hadrat Muslihul Ummat rahtmahullah possessed


seeing Rasulullah’s 1 displeasure, Muhlim
the qualities of rectitude and righteousness. In gtood up with tears flowing from his eyes:
like manner, he was also embellished with the
qualities of vigilance and caution. He would Ajijyi * J
J
therefore teach his associates things of
understanding and intelligence. He would explain “He left while wiping his tears with the comers of
the importance of these things with earnestness bis upper garment.”
so that they may be able to rectify themselves
thoroughly, and be able to treat friends and foes Muhlim passed away within seven days of the
appropriately. incident. The people buried him according to
Islamic rites but:
Rasulullah % does not pardon Muhlim

Muhlim ibn Juthamah killed 'Amir in a battle. joj Sb


When Muhlim was about to attack 'Amir, the
latter said as-saldmu ralaykum to him. There was “the earth cast his body out.”
some ill-feeling between Muhlim and 'Amir since
pre-Islamic times. Muhlim found this to be an The Sahabah informed Rasulullah about it,
ideal opportunity and killed 'Amir with an arrow and he said:
despite his saying as-saLamu 'alaykum to him.
di 3'J & J j* j* Q
*
The matter was presented before Rasulullah
Muhlim came to him and asked him to pardon “The earth accepted worse people than him [in
him his mistake. This was an issue of killing an the pastl, but Allah did this because He wants
innocent Muslim not for the sake of truth, but to advise and admonish you.”
because of a personal dispute. Rasulullah said
to Muhlim: Rasulullah % then ordered for his body to be
thrown from the top of a mountain and rocks to
be hurled at him.
hirnohulldh would see his son, he would say:
Even some pious elders did not pardon lutfiove this cursed one from here/ But Hadrats
cotid wife would call him from the window
You read the stories of how the pious elders ^hich faced the street, give him something
sought pardon from those who had claims over without Hadrat knowing about it, and send him
them, and accepted the apologies of those who
off.
erred. Now read some of their stories in which
they did not pardon the mistakes of certain Maulana rahimahulldh must have
disrespectful and audacious persons, remained experienced several disturbing and heart-rending
displeased with such wretched fellows for the rest incidents in his life on account of which Allah’s 5c
of their lives, and expressed their displeasure to mercy was showered on him, and he was
them with stem words. bestowed with the honour of proximity to and
Hadrat Maulana Fadlur Rahman rahimahullah
acceptance by Allah St. Senior 'ulamd’ of his time
does not pardon his son acknowledged his wildyat (close friendship with
Allah Hadrat Maulana Muhammad 'All
I heard the following story on several occasions Maungeri rahimahulldh, Hadrat Maulana 'Abd al-
from Hadrat Muslihul Ummat Maulana Shah Karim Sahib rahimahulldh and Hadrat Hakim
Waslyyullah Sahib rahimahulldh. Badr 'All Sahib Rai Barelwl rahimahulldh were
from among his khulafa’. Although Hadrat Hakim
The villagers expelled Hadrat Maulana Fadlur al-Ummat Maulana Ashraf 'All Thanwi
Rahman Ganj Muradabadl rahimahulldh with rahimahulldh had pledged bay'ah to Hadrat Haji
utter disrespect from their village. They were Imdadullah Sahib Muhajir Makki ChishtI
whistling and mocking at him while they did this. rahimahulldh, he went on two occasions from
And so, he went and settled down in Ganj Kanpur to Ganj Muradabad to meet Hadrat
Muradabad. It was extremely unfortunate and Maulana Fadlur Rahman Sahib Naqshbandi
sad that his son from his first wife had joined the rahimahulldh. Hadrat Hakim al-Ummat
audacious whistlers who drove him out of his rahimahulldh described bis visits in a book titled
village. Nayl al-Murad ft Safari Gary Muradabad
(Acquisition of my purpose in the journey to Gary
Obviously, such audacity from outsiders would Muradabad).
cause a person much pain and grief. But for one’s
own son to commit such a hard-hearted and As for the incident concerning the disrespect and
cruel act would most certainly render a father’s audaciousness of Hadrat Maulana Shah Fadi ar-
heart to bits. Whenever the Maulana Rahman Sahib’s rahimahulldh son, it occurred in
refused. Some people advised Hadrat Haji Sahib
an era when such incidents were unheard of,
ra}iimah’llah to open a case in the court so that
When we hear of Incidents of this nature today,
he^may desist. Hadrat replied: “We do not open
we are not surprised by them. In fact, we consider
them to be normal.. How sad over man’s cases in these superficial courts. Yes, we have
condition! already opened a case in the real court [of Allah
$]•”
Hadrat Muslihul Ummat rahimahulldh used to
relate a similar incident to us so that we may Obviously, this must have caused real pain and
learn a lesson and take admonition from it. A discomfort to Hadrat Haji Sahib rahimahulldh
learned person was living in the khanqah of which caused him to make du'd’ in the court of
Thanabhawan. He used to refer to Hadrat Hakim Allah
al-Ummat . Maulana Ashraf ’All Thanwi
rahimahulldh with lofty titles like “the of the Hadrat Muslihul Ummat rahfmnhuZZd/1 used to
era” and other similar titles. But when relate this story as well: A certain buzurg was
degeneration crept into his temperament, he said invited by one of his murids and he went to have
that Hadrat Hakim al-Ummat rahimahulldh was a a meal there. But the buzurg perceived
Christian. We seek refuge in Allah from such inattention towards him and disregard for him on
statements. the part of the murid. His self-respect caused him
to leave the murid’s house without eating
This must have caused obvious pain to Hadrat anything.
Maulana rahimahulldh, and thus, he used to refer
to him as a mudhi murid (a harmful murid), and Note: Remember! 'Hie buzurg’s displeasure at his
stopped him from living in the khdnqah murid’s attitude was not baseless. Rather, it was
based on Dini self-respect which was essential.
I also heard the following story from Hadrat Unfortunate^ we treat our elders in similar
Muslihul Ummat rahimahulldh: Hadrat Haji fashion without even bothering about it. How sad
Imdadullah Sahib rahimahulldh used to live in a over man’s condition!
certain house during his stay in Makkah al-
Mukarramah. A doctor lived next door, and when I read the following incident in a certain book: A
he opened a certain window of his, it caused father said to his son: “Rasulullah & used to like
Hadrat Haji Sahib’s rahimahulldh house to bottle gourd (dodhl)” The son replied: “Bottle
become exposed [to passers byj. Hadrat Haji gourd is a filthy thing.” The father who was a true
Sahib rahimahulldh asked him on several lover of Rasulullah could not tolerate such
occasions to stop opening that window but he disrespect from his son. He unsheathed his sword

409
qualities of humility, servitude, and making
and chopped off his son’s head. In so doing,
,oU$ du'a’s. Instead, they expressed their
gave preference to the greatness of Rasulullah’s
displeasure and curses against some people.
Sunnah over his own beloved son.

Note: Gloiy to Allah! This is what you call self- rhe essential need to save one’s self from the
respect on the basis of Din and imdn. Amir al- curses of the Ahlullah
Mu’minln Hadrat ’Umar killed a hypocrite on
one occasion because the latter showed When we know how readily the du'd’s of Allah's
disrespect to Rasulullah pious servants are accepted, it becomes essential
to safeguard ourselves from their curses. If not,
There are many such stories related in different the effects and consequences of their curses are
books. These few stories are sufficient to serve as very serious and destructive. We seek refuge in
lessons and admonitions. May Allah W protect us Allah
against disrespect and audaciousness, and
safeguard us against the disastrous It is related that a person slandered Hadrat Sa'd
consequences of such behaviour. May Allah $ ibn Abi Waqqas so he made the following du'd’
inspire us all. Amin. against him:

The curses of Hadrat Sa'd ibn Abi Waqqas

.(321^
Hadrat Maulana Abu Tahir Muhammad Is-haq
Khan Sahib rahimohulldh wrote a book titled, “O Allah! If this person is lying [in his slander],
Tuhfatul fulum wal hikam bi sharh khamsin min make him blind, lengthen his life, and make him
jawamf al-kalim, popularly known as The gift of a target for trials and tribulations.
knowledge and wisdom. In it he has a chapter
The du'd’ was accepted. The person was given a
titled, “The essential need to save one’s self from
long life, and he would spend his time wandering
the curses of the Ahlullah”, in which he quotes a
in the alleys where he would be shoved about in a
few incidents relating to the curses of Hadrat Sa’d
humiliating way. He would say to the people:
ibn Abi Waqqas 4fe. I am quoting these for
additional insight. Hadrat Muslihul Ummat
Maulana Shah Waslyyullah Sahib rahimahulldh
would also relate some of them from other books
to show that the pious elders did not only possess

410 411
oj-ship- My only request is for you to draw a line
“I am an old man who is afflicted by tribulations, pardon over my sins.”* .
against whom the du'd’ of Sa'd fell.”
“0 Allah! O the One who is dearest to me! I have
A person hurled vulgarities against Hadrat 'All & hope in Your kindness and generosity of forgiving
in the presence of Hadrat Sa'd who then made this bankrupt person who has no possessions
du'd’ against this person. Before he could get up [i.e. no good deeds]. I have come to You with
from where he was seated, an enraged camel nothing but hope. 0 Allah! Do not cause me to
attacked him and tore him up. We seek refuge in
lose hope in Your pardon.”
Allah fig.

The wife of Sa'Id ibn Zayd & disputed with him I now quote a few lines of Hadrat 'Allamah Sayyid
with regard to the ownership of a certain Sulayman Nadwi rahunahulldh which certainly
property, and accused him of usurping it. He depict his lofty conditions, and which are
made this du'a’ against her: testimonies to the pain and yearning of his heart.

I4-J9ji J j aplT eJis' 01 May my heart be blessed with the ability to melt.
May my condition be bestowed with burning
passion. I am making this du'd’ with absolute
“O Allah! If she is lying, make her blind and kill
respect in the court of the all-independent [Allah).
her in her land.”
Bless me with eyes which are able to cry over the
The du'd’ was accepted; the woman became blind, heart which became black through sins. Let these
and she died by falling into a well which was on tears constantly wash my heart in my hours of
her property. solitude and privacy.”

Another du'd’ was taught to me by Hadrat


A few poems depicting the servitude of the Maulana Hakim Muhammad Mas'ud Sahib
pious elders Ajmen rahimahullah:
I now quote a few comprehensive and poignant “I repented several times for my sins, but I broke
poems of Shaykh Sa'di ShlrazI rahimahulldh: my repentance on each occasion. O Allah! You
show Your kindness again and again, but I have
“I saw a beggar at the door of the Ka'bah who was nothing but evil and sin. Although my sinfulness
crying profusely and saying: ‘O Allah! I am not is not worthy of pardon, I beg You to open Your
asking You to accept my acts of obedience and

412
fountains of mercy, and take my grey hairs [old
The fundamental and essential basis for
age] into consideration.”
reformation in the Tariqah is for a person to
abandon false claims.
From the sayings and Supplications of these
pious elders, we learn quite well that the path to I now take the opportunity of quoting some of
reach Allah & is to cast our gazes away from our Rasulullah’s du'a’s which are veiy effective and
merits, and to acknowledge our errors and also display his humility and servitude. May Allah
mistakes. $£ enable us to make these du'd’s with absolute
sincerity and bless us with acceptance. Amin.
Hadrat Abu Bakr & used to take hold of his This is most certainly easy for Allah fc.
tongue in privacy and say: ‘This has conveyed us
towards destruction.” 1*5 LlJaaJl Jij 4 Jjilj J—

This was the practice of Hadrat Khallfah


Sayyiduna Abu Bakr Siddlq & to reprimand his
self in solitude. We can gauge how much
importance he attached to purification of the soul
and internal reformation. O Allah! Wash away my sins with ice water and
hail-stones, and purify my heart from sins just as
‘Arif Rumi rahimahulldh advises the same thing: a white cloth is purified from dirt. Create a great
distance between me and my sins just as You
“The person who recognized the defects of his caused a great distance between east and west
soul has in fact run speedily towards his
perfection.” c-j,: dr
* <zjT

(f^J
On the other hand, the person who is proud and
haughty over his achievements will never advance
O Allah! Give to my soul its piety and purify it -
towards perfection. In fact, he will be
You alone are the best to purify it. You alone are
retrogressing. Maulana Rumi rahimahulldh
its owner and master.
conveys this as follows:
jP **'*“’*■* 4i» jJJld. L* dJJlLS lA
“He is not progressing towards Allah 3$ because
he considers himself to be perfect. ” j
We ask You for all the good which Your Prophet
Muhammad had asked You. 1

Muhammad Qamar az-Zaman Ilahabadi, may


Allah protect him
Idarah Ma'arif Muslihul Ummat rahimahulldh
64/30 D Block, Karell, Ilahabad
29 Muharram al-Haram 1429 A.H./8 February
2008

English translation completed on 5th Rabi al-


Awwal 1432 A.H./10 February 2011.
May Allah « accept this service and make it a
means of my salvation In this world and m the I
Hereafter.

I request the reader to


-d ~ h- to

Mahomed Mahomedy
Durban, South Africa
pJafrl jJI

F About the Book

f • ar d mistakes are part and parcel of mail’s


* UP and temperament, and their
t f.. itment by any human is not surprising but
I lading into pride and arrogance, and refusing to
I acknowledge and admit one's mistakes is the trait
I of Satan and his followers.

I In I'tiraf-e-Dhunub, Muslihul Ummat Hadrat


I Maulana Shah Waslyyullah Sahib Ilahabadi
I has folly explained and expounded on this point.

I A very pleasing thing about this is that Hadrat


I Muslihul Ummat Maulana Shah Waslyyullah
I Sahib ^named this book.

I “Acknowledgement of and seeking forgiveness


I for sins is one of the greatest Sunnahs of the
I Prophet B.”

I The title itself encompasses all the themes of this


I book. Obviously, none can describe the themes
I of a book better than the author himself. There is
I a famous saying: “A written work is an
I exposition of the condition of the author.” This
L will manifest itself from the themes ofthe book.