World of Tasawwuf

1. Pilgrimage (Hajj) being compulsory
   
   

                        Marry women of your choice, two, or three, or four   

The Chisti Nizami Habibi Soofie
Sufi Order
Pietermaritzburg
Kwa Zulu Natal
South Africa

 

Mercy To All The Worlds

 

Translation of a lecture delivered by:
Shaykh al Islam

 Hadrat Allama Sayyad Madani Mia Chishti Nizami Ashrafi

in Urdu in South Africa on 16 May 1984/15 Shabaan 1404

at The Grey Street Jaame Masjid,
  Durban,
South Africa

Translated by:

 Imam Irshad Soofi Siddiqui
Chishti Nizami Habibi

Commenced: March 18, 2005 [Safar 7, 1426]

Completed: March 22, 2005 [Safar 11, 1426]

Allah (Almighty and Glorious is He) says in the Noble Qur'an, in the 21^st Sura, al – Ambiya, Verse 107: 

O' Prophet I have not sent you but as a Mercy to all the Worlds.

 

Woh har Aalam kih rehmat heh, kissi Aalam meh rehjateh

Yeh unki meherbani heh, keh yeh Aalam pasand aaya

Woh har Aalam kih rehmat heh, Woh har Aalam meh rehte heh

Ba faize rehmatulil aalamien, rehmat hi rehmat heh

Karam sab par heh, kohi hoh kahi hoh

Tum ayse rehmatulil aalamien hoh

Sharieke aysho ishrat sab heh, lekin

Musibat kaatne waale tumi hoh

Na takto taaj, na seemo gohar ki baat karo

Joh khayr chaho, toh kayrulbashar ki baat karoh

Hajar keh roop meh, yacood koh hajar na kahoh

Bashar keh bes meh latal bashar ki baat karoh

Joh khayr chaho, toh kayrulbashar ki baat karoh

 

Agar khamosh rahu meh toh tuhi nsab kuch heh

Joh kuch kaha to tera husn hoh gaya mehdud

This blessed night, this sacred House Of Allah and the pure remembrance of the Pure Messenger, whose blessings and mercy envelops every day and night. The topic that I have chosen for today is based on the renowned and well-known verse of the Noble Qur'an, the 21^st Sura, al – Ambiya, Verse 107:  where Allah (Almighty and Glorious is He) says:

O' Prophet I have not sent you but as a Mercy to all the Worlds.

 To simplify the meaning further and to present its commentary, Allah says:

O' Prophet I have only sent you as a Mercy to all the Worlds.

 Two things should be pondered upon:

1. One is that aspect that we call Risaalat (to send) and

2. The other is Rehmat (mercy)
   

I cannot guarantee that I would be able to completely expound both aspects in this short allocated time but I will present some explanation.

The word sent' is not a word that you are not familiar with. However today we have to ponder on the Arabic word irsaal (sending) and when can a thing or being be sent? To send it is necessary that there is a dispatcher and a recipient. Also there has to be an entity that is being sent. So to send one needs :

1. A Sender (mursil)

2. A recipient (mursal ilaihim) and

3. An entity (mursal)

These three conditions have to be fulfilled. Also the sender has to own the entity being sent to be the official sender. To draw an analogy:

If I see an envelope in your pocket containing a letter you wrote. You purchased it   and it contains your writing and signature. If I take it out of your pocket and post it, it wont be said that I sent it. The owner will be called the sender.

So it becomes necessary to possess what you send.

So in this verse that we are analyzing we have to determine the sender; what is being sent and where it is being sent. We have to determine whether the sender owned the sent entity. The answer to all this is in the verse. The sender is Allah (Almighty and Glorious is He) who sent His Beloved Beloved Prophet Muhammad (Peace be upon him, his family and his companions) to the aalameen.  The word aalameen is short but to understand its implication is complex. There is the world of the Five Human Senses ('alam an-nasut), the World of Imagination ('alam al-khayal), the World Of Dominion, Power Will And Knowledge ('alam al-malakuut) to name a few. Then there is this world, the next world, and paradise; hell etc. a reference to all the worlds combined is aalameen.

[Translators note: We live on Earth, which is the third of nine planets from our sun. These nine planets, their moons and the sun constitute our solar system. The moon is 240 000 miles (386 000km) from earth. The earth is 93 million miles from the sun. The furthest planet Pluto is some 3,6 billion miles from the sun. Although these distances seem vast, they are really insignificant in relation to the size of our universe. Our sun is 333 000 times the mass of our earth and can contain 1,2 million earths. Yet the sun is but an average sized star in our galaxy, which is called the Milky Way. The sun is one star out of some 200 billion stars found in our galaxy. Some stars are so large that they can accommodate millions and millions of earths within them. Our galaxy, the Milky Way is but one galaxy out of some 100 billion galaxies in the known universe. Therefore there are actually billions of billions of billions of stars in the universe- indeed there are more stars in the universe than the number of grains of sand on all the ocean shores on earth. We can now appreciate that the earth is a miniscule insignificant dot in the universe. The universe is ever expanding growing 300 000 km every second in all directions.]

If you want to understand aalameen more simply then Allah who sent The Beloved Prophet (Peace be upon him, his family and his companions) introduces Himself in the Qur'an as :
 

   The Sustainer and Cherisher of the Aalameen

And in our verse of discussion He has called His Beloved

Mercy of the Aalameen

Here Allah (Almighty and Glorious is He) is giving us a sign that that wherever is Allah's Lordship (Rabboobiat), there is also His Beloved's Mercy (Rahmat). It can never be that Rabboobiat and  Rahmat are separated from each other. It is simple to understand. Ponder on these light bulbs that are emitting light. One is the radiance of the light and the other is the colour of the glass over the light. All light being fueled from the powerhouse has a uniform brilliance but depending on the glass cover it shines through it assumes the colour of the glass cover. The brilliance of the light (nur) assumes the colour of the glass cover. The nur is in effect telling the glass cover that wherever I (nur), reach there also will reach your colour. It can never be that the nur precedes the colour or vice versa. Let me tell you something of Allah's grace (lutf). If you sit under the red, yellow or green light you will take on its colour. The brilliance of the radiance of nur is luminous, so why does it radiate in different colours? The radiance has brilliance and brightness but no specific colour for it assumes the colour of the glass cover that it shines through. So under the nur cover of the Qadiri, Chishti, Naqshbandi or the other Sufi Spiritual Orders one sitting in the brilliance of the luminosity emanating from the Green Dome in Madinah will take on the colour of the order.

So wherever is the Light Of Allah's Lordship (nuraaniat e Ruboobiat) there you will find the colour of the Chosen Ones Mercy (rehmate Mustafa). Ponder! Therefore Allah used the term aalameen for His Lordship and the Beloved Prophet Muhammad’s mercy. So if the Noble Qur'an has not specified a restriction (khususiat) regarding the Light Of Allah's Lordship (nuraaniat e Ruboobiat) and the Chosen Ones Mercy (rehmate Mustafa) then we should not employ our minds to change what the Noble Qur'an has made general (aam) into specific (khaas) or to confine the unrestricted. We have no right to do this.

So the sender is Allah (Almighty and Glorious is He). The sent is His Beloved Beloved Prophet Muhammad (Peace be upon him, his family and his companions). The recipient is the aalameen. So Allah is the Sender (mursil). The Beloved Prophet (Peace be upon him, his family and his companions) is the sent ( mursal) entity. The aalameen is the recipient (mursal ilaihim). So understand the position and status of the Beloved Prophet Muhammad (Peace be upon him, his family and his companions)! If you attribute to him, the Senders (mursal), Lordship (Ruboobiat) by joining him with Allah, the Sender (mursil) then you have faltered. Then you should also be careful not to think of him (Peace be upon him, his family and his companions) as one of us for we are the recipients (mursal ilaihim). Don’t shift his position or status above or below.  The stairway or means of access is always in between.

 

Mil nahi sakta Khuda un ka wasila chor kar

Ghair mumkin heh keh charieh chat pe zina chor kar

One cannot attain Allah’s proximity, leaving the Beloved Prophet as the ‘means’

It is impossible to climb onto the roof, leaving the stairs

The stairs is the means of access, it is not the roof, neither is it the ground. The stairs has a connection to both the roof and the ground, as long as it is kept in its correct position. The previous nations faltered on two counts. Firstly, some saw the miracles and perfection of their Prophet and thought he was God. Secondly, some saw the apparent human qualities and actions; and mistakenly thought he was like them. Both went to the extremes and put themselves out of the faith. Read and study the life of the Beloved Prophet (seerah). Ponder on his consumption of food and water, his sitting and standing; his walking and travels; his waking and sleeping. See his blessed teeth being knocked out at The Battle of Uhud and his being injured and bleeding at Taif, but I request that if you focus on his walking on the ground then also focus on his heavenly journey. If you focus on his blessed teeth being knocked out then also keep in mind that on the night of the Journey Through The Heavens (mi'raj) his chest was opened out but a drop of blood did not come out. If you saw him carrying some ones parcels then think it was he who split the moon. If you see him performing basic tasks then remember on his command trees recited the Testification Of Faith (Kalimah). What I mean to say is, focus on both his similarity and excellence. If he had not been seen sustaining himself, then who would have elucidated the method of consumption for us?  If he had not been seen sleeping and waking, then who would have taught us the method? If we don’t remember the blessed teeth being martyred at Uhud, then from where will we get the fervour of cutting or throats and being martyred to uphold truth? So look at both his similarity and excellence. For on one hand when you see his sleeping and waking, sitting and standing, eating and drinking, bleeding and injuries then you will never call him God, whilst on the other hand when you see him undertaking a heavenly journey; splitting the moon; bringing back the sun; passing the Heavenly Lote Tree (sidra); animals prostrating to him; trees and stones reciting the Kalimah on his command then you will not think that he is like you and I. Therefore, I say focus on both similarity and excellence, so that you don’t call him God or think him to be like you.

The fact is that our Beloved Messenger kept the continuous fat (saume wisaal) for eight days without consuming food or drinking, yet there was no effect on his physical strength or physique. This taught us that he is not dependant on food and drink, for he only ate and drank to teach us how too. He bore problems to teach us the spirit of patience and sacrifice. He is not dependant on food and drink but the food and drink is longing for him. The various varieties of food and drink were in fact saying, 'O Beloved Prophet! If you consume us then we will become permissible (halaal), but if you reject us we will become forbidden (haraam). Never fall into the error that I reject the human status (bashariat) of the Beloved Prophet (Peace be upon him, his family and his companions). We will have to accept bashariat for the word human being (bashar) appears in the Noble Qur'an. I go to the extent of saying that he who rejects the human status (bashariat) he is an unbeliever (kaafir). You see accepting is something different from proclaiming. Everything that is accepted is not necessarily vocalized. Some truths are not vocalized. If you don't believe you are a criminal and if you vocalize this belief then you are also a criminal. Let me offer an explanation:

Is Allah (Almighty and Glorious is He) the Lord of the universe? Yes he is the Owner and Lord of every atom in the universe. Allah (Almighty and Glorious is He) says in the Noble Qur'an, in the, famous Verse Of The Throne (ayatul kursi), the 2^nd Sura, al – Baqarah, Verse 255:

His are all things in the heavens and on earth.

Is there anything in the universe that he is not the Master, Lord and Owner of? But I tell you, since it is law that the 'emulation of disbelief is not disbelief' (nakhle kufr, kufr na bashad). Therefore I am emulating to expound what I am saying. If some naive, uneducated person says that God is the master of our toilet (sandaz) then he becomes an unbeliever (kaafir). Although what he is saying is true, for the toilet is part of the universe but it should not be vocalized. O ignorant person! You could have addressed Allah as Master Of The Day Of Judgment, Master Of Muhammad or Master Of The Heaven And Earth. Why did you have to connect His Mastery to the filthy creation? It is due to this that you earned unbelief (kufr). Some things are true but should not be vocalized. Is Allah not the Creator of the heavens and earth? Yes, He is! So again keeping in mind ‘emulation of disbelief is not disbelief' and again I am emulating to expound if somebody says that God is the creator of the pig. Then he becomes a kaafir. Again, I repeat some truths are not vocalized. Why did he have to connect The Creator to the filthy creation? He could have said Creator of Muhammad, Creator of Jibraeel and Mikaeel or Creator of the Universe, which would have respectfully included everything.  To further elucidate my point in the Noble Qur'an, Allah speaks of the creation of man, and says man was created from an impure drop. Although this is true, it is improper and unethical to address any man as, 'O creation from an impure drop!' What is being said is true but it is unethical. The argument that it is said in the Noble Qur'an falls flat for one should exercise caution and not surpass the bounds of respect. If any child calls his maternal uncle (mamoo) and says, 'O My fathers brother-in-law! Come here.' Is this respectful?

So I don’t say that you should not accept the Beloved Prophet is human (bashar). However unbelievers (kufaar) had used the word bashar. It is a word used both by believers (mu’min) and kufaar. We should speak about our Beloved Prophet with such terms that only the mu’min would utter it not the kaafir. Use terms like Best Of Human-Beings (khairul bashar) and essence of man (ruhe insaaniat). There is no shortage of terms in the dictionary of praise so why do you use derogatory terminology.  So understand the reality of the Beloved Prophet Muhammad (Peace be upon him, his family and his companions)! If you assign divinity to him or reduce him to an ordinary human status then, in both instances you have faltered. What is the Testification of faith (Kalimah)?

Ashadu al laillaha illallah, wahdahu, la sharikallahu

Wa ashadu ana Muhammadan abduhu wa rasulu

I bear witness that none is worthy of worship except Allah, who is One and has no partner

And I bear witness that Muhammad is his Servant and Messenger

Here both servant and messenger (abduhu wa rasulu) is a portion of our Kalimah. So as long as we refer to the Beloved Prophet as slave and servant (abduhu), we will never commit blasphemy by calling him Son of God and as long as we address him as is the Messenger of Allah (Rasul) we will never commit blasphemy by thinking he is like us. Don't shift his position or status above or below. The Sender is different from the sent and the recipient is different.

Did Allah make the Beloved Prophet (Peace be upon him, his family and his companions) his own before sending him?

The Beloved Prophet (Peace be upon him, his family and his companions) has stated:

The first thing which Allah created was my light,
[and every other creation was created from my light.]"

Nothing existed except the Light Of The Beloved Prophet (nure Mustafa). One cannot even put a time frame to the solitary existence of the nure Mustafa for time had not come into existence. However I found a narrative wherein The Beloved Prophet (Peace be upon him, his family and his companions) asked Jibraeel (may Allah bless him with peace) as to how old Jibraeel was. Jibraeel (may Allah bless him with peace) replied that he could gauge from this that there is a star that appears once every 70,000 years and he had seen that star 72,000 times. The Beloved Prophet  (Peace be upon him, his family and his companions) replied, ' O Jibraeel I am that star that you saw, it was my nur.' So this incident gives us an indication as to how long Allah kept the nure Mustafa in His presence. What must have been the effect of this proximity and what the Beloved Prophet must have brought when he was sent? Remember if someone gets close to a being that has the strength to affect whatever is near it and the one near has the strength to receive the effect, then some effect had to take place. E.g. when a piece of iron is put into the fire, Fire has the power to give and iron has the power to take. The piece of iron after being encompassed by the fire, acquires the attributes of the fire and is red hot and able to burn. Ask the piece of iron where it acquired heat and the ability to burn? It answers I was in the company of an existence which was hot and I was close to that existence. That which was in me, got annihilated and that which was in that existence I assimilated. This is called 'the effect of company' or (suhbat ka asr).

Let me elucidate with another example. How is chameli oil made? The seed of the sesame (til) is put into the chameli flower and it is left in the dew. After a few days the seed is removed and crushed. Sesame oil does not come out of it but chameli oil. The time spent in the chameli flower changed the qualities of the sesame seed. So if someone stays in the company of the powerful, he himself becomes powerful. E.g. place two wires in front of you and connect one to the electricity and leave one unconnected. Apparently, both look the same. The eye of scrutiny will assume since the form looks alike both are equal. However if one would interact with both one would get to know that one of them is more powerful.

So the Beloved Prophet (Peace be upon him, his family and his companions) was created first but sent into this mundane realm last. The question could arise that if he was to be sent last what was the need for being created first? If the Beloved Prophet (Peace be upon him, his family and his companions) had been sent first then what was the need for other prophets? Remember, all the prophets proclaimed the Oneness Of Allah but only the nure Mustafa is a witness to the Unity of God. Others have based their testimony on the basis of knowledge (ilm), certainty (yaqeen), audition (sama'at) but none on witnessing (ru'yat). Hadrat Musa, the Converser with Allah (kaleemullah) wanted to see Allah but you know what was the result. I don't want to go into that but remember the declaration of a witness is the soundest declaration. The declaration of a witness based on seeing has greater merit than the declaration based on hearsay.

E.g. People come to a Mawlana saying the new moon has been sighted heralding the start of a new Islamic Month. The Mawlana asks as to whether the informant saw the moon himself. He replies that he heard of the moons birth. The Mawlana asks him to call the person who informed him. Each person called forward claims he hears from another. Eventually one appears who says he witnessed the new moon. As soon as two eye witnesses are found the announcement is made. Listeners had to call their chain of narrators but witnesses needed no verification or to call any other. If after the witnesses are found somebody comes in and says he too had heard then, he will be told, 'Since we found the witness we don’t need any one who heard.' Thus the declaration of the Beloved Prophet (Peace be upon him, his family and his companions) is the soundest declaration and no need is there for any other prophet. The Possessors Of Faith, the Inmates Of Paradise will see The One Allah (al-Waahid). What will be seen and felt cannot be explained nor understood. They will see al-Waahid but will not see His Oneness (wahdaniyah). Unity cannot be witnessed but our Beloved Prophet (Peace be upon him, his family and his companions) saw both. E.g. the last species of creation is man, for Hadrat Adam was created after everything else in the universe had been created. So if the last of creation is asked as to what Allah created first, or the serial order of creation? His answer will be based on knowledge (ilm) and deduction not on witnessing (mushahidah) for he did not exist to witness. E.g. If somebody asks me who came into this gathering first, then I can analogically deduce that the organizers come first so the sound people must have arrived first or the Imam. So my answer will be based on knowledge (ilm) and deduction not on witnessing (mushahidah). On the other hand if I had arrived first, then I would have witnessed everyone’s arrival and I would base my answer on witnessing (mushahidah). So Hadrat Adam (may Allah bless him with peace) was created after everything else had been created but our Beloved Prophet Muhammad (Peace be upon him, his family and his companions) was created when nothing else was. So when we ask the Beloved Prophet (Peace be upon him, his family and his companions) as to what existed he will answer there was The One Allah (al-Waahid) with His Oneness (wahdaniyah). I sometimes think that in His Majesty, Allah (Almighty and Glorious is He) could have created the heavens, moon and sun and thereafter he could have created the nure Mustafa. But this doubt could have arisen that perhaps the nure Mustafa is created from the heavens, moon or sun or some other creation that preceded its creation in the universe. Therefore making the nure Mustafa precede all creation can leave no doubt that the nure Mustafa was a result of the Light Of Allah, the only existence. Thus no creation of clay or fire has the right to claim the Beloved Prophet (Peace be upon him, his family and his companions) is like him, for when clay and fire did not exist, the nure Mustafa existed.

 Why The Beloved Prophet Was Sent Last

Let me explain the philosophy as to why the Beloved Prophet (Peace be upon him, his family and his companions) was sent last. Take a mango seed and plant it into the ground.  A tree grows and leaves grow. As soon as the flowers that precede the fruit are seen the planter is delighted for the reason for planting is nearly accomplished.  The fruit are attained last. The flowers herald the coming of the fruit. When the mango ripens on the tree and is eaten I find the seed within it. I am surprised for I had planted this seed in the ground. The seed answers: [Noble Qur'an, 57^th Sura, al-Hadeed, Verse 3]

I am the first and last

I ask the trunk, branches, leaves and flowers as to where did the seed come from?  None seems to know. It is the first and last.  The difference is that it was one seed in the beginning, but in the end it is found in every fruit. It means that in the beginning when it was alone it took on the Beauty Of Oneness (kamale wahdat) and in the end it takes on Beauty Of Growth (jamaale kasrat).

Dil keh aaine me heh tasweere yaar

Jab zara gardan jukhali dekhli

In the mirror of my heart reflects my beloved

When I lower my neck a little I see my beloved

At this stage an answer is received for a very crucial question. When we say that the entire universe was created from the nure Mustafa, then the question arises that, 'if everything was created from nure Mustafa, then everything should be light (nur)? How is it that some creation is made of clay (khaki) and some of fire (aatishi)? Some are mountains, stones etc.?' This question does arise. How is it that, paradise, hell, stones, soil, fire, water etc. are all made of light (nur)? How do we get different matter from one essence? Let us receive the answer from our trees. The solitary tree, leaves, branches, flowers, foliage, fragrance, nectar, fruit etc. all owe their existence to a seed. Each part that was created from a seed has its own qualities and characteristics. So from one essence how did we get a variety of qualities and characteristics? The answer is through the power (qudrat) of Allah. Similarly everything in creation in essence is made from the nure Mustafa but has developed its own unique qualities and characteristics through the power (qudrat) of Allah. The seed is the essence of the tree but each part receives according to its capacity. The trunk receives mass, leaves get green, flowers get colour and the fruit get sweet nectar. The seed feeds the root; the root feeds the trunk; the trunk feeds the branches and the branches feed the leaves that are attached. Here we learn that even the seed does not give direct nourishment, it gives through means. Here also the attached leaves receive nourishment whilst the detached leaves die. Dry leaves are stepped on or burnt. Therefore the spiritually detached Muslims should not complain on being trampled and eventually burnt. Leaves do not detach on their own, they are infected. Infection deforms, hardens and dries the leaf and it is detached when the wind blows. Thus gardeners take great care of their leaves by using insecticides to prevent infection. To kill pests much money is spent just to ensure that the plant grows healthy. So this heart (qalb)[1]is like a leaf, that if it is not firmly attached to a Holy Court (darbaar), which is a conduit to receive spiritual nourishment, then it also flutters, breaks looses and blows in the wind of misbelief. The disease coming from whispering (waswasa) worms infect the heart. Therefore our Ulama have created a strong disinfectant, to sprinkle on the heart and remove doubting whispers. This disinfectant is the zikr of, ‘Assist me, O Supreme Helper!’ (Ya Ghaus, al Madad), Assist me Khwaja Gharib Nawaaz! (Ya Khwaja Gharib Nawaaz, al-Madad') and Help me, O Messenger of Allah! ( agisni Ya Rasulullah).' If these are invoked daily then no infection can set in. Don’t ever let, your heart attachment to the Green Dome in Madinah become shaky or detached.  The detachment from the Green Dome in Madinah has severe consequences. Tell me, where do you apply water to keep your tree alive and leaves green? At the roots! So the focus to keep the tree alive is the root. The root is necessary to keep the tree alive. The only trees that you find without root attachment is the plastic fake trees sold in shops. These fake leaves and branches are washed and kept clean to give it a pretentious life. There is no life in these green leaves and no fragrance in these flowers. From a distance the colour and beauty will attract one. Little innocent, immature children are fooled by these and are attracted by the colour and false beautification. The apparent beauty and glitter attract the immature. Those who know reality know that these flowers have no fragrance and these seemingly green leaves have no life. The so-called fruit displayed cannot be consumed and have no sweet taste. Only those real trees attached to their root acquire fragrance and sweet taste. So the seed is the first and the last. Whether the leaves see the seed or not, they will have to accept that whatever they receive is due to the effusion or emanation  (fayz) of the seed. If any leaf denies existence of he seed on the grounds that it has not seen the seed, then the fruit will reply that, 'you should have developed a longing like us then the seed would appear in your chest.' Everyone does not get the seed in their chest.

So Allah created the Beloved Prophet (Peace be upon him, his family and his companions) as the first of creation; loved him extremely, kept him by at His Holy Presence and then sent him to creation. This is what is messengership (risaalat). Messengers (Rasul) are also angels, Gabriel is the Messenger of Angels (rasulul malaika). But in messengership (risaalat) there is a difference. One is to be a Messenger of Authority (ba ikhtiyaar rasul) and the other is to be a Messenger of No Authority (be ikhtiyaar rasul). To explain: The king sends a provincial governor a messenger with an order to deliver to his subjects. The messenger is a deliverer of the message; only to deliver and return. The governor has to implement the order, reward the obedient and punish the offender. So the governor is the authoritative (ikhtiyaar) representative of the king, whilst the messenger has no authority (be ikhtiyaar), being simply commissioned to deliver a message. It is not even necessary for the deliverer of the message to even understand the message. So similarly Hadrat Jibraeel (may Allah bless him with peace) is a Messenger (rasul) and the Beloved Prophet Muhammad (Peace be upon him, his family and his companions) is also a Messenger (rasul), but the difference is that Hadrat Jibraeel has only to deliver the message to the Beloved Prophet (Peace be upon him, his family and his companions), not to get it to the community and expound it. In this message Allah sent such letters that  only the recepient, His beloved Beloved Prophet will understand. These are called Allegorical or Symbolic letters (hurufe mukat'ta'at).   Therefore in the Commentary of the Noble Qur'an, called 'Ruhul Bayaan', it is explained in detail that when Hadrat Jibraeel came to the Beloved Prophet he said, 'kaaf, haa, yaa  ain, saad’ and the Beloved Prophet replied 'I understood (alimto)', as each letter was conveyed. Hadrat Jibraeel replies, ‘I didn’t understand.’ So, we establish that delivering a message is different from implementing and teaching. This is a secret understood only by him who receives the message. E.g. I left home and came here via Bombay (Mumbai). When I left I told Muneer Ashrafi that, "I will send you a telegram and when I it contains, 'first', then you should understand, it means this and when I say, 'second', then you should understand, it means that and so on.” When the occasion arose that I had to send the telegram, I asked Haji Ibrahim Sahib to send a telegram to Muneer Ashrafi and write in it 'second'. He went to the telegram office, confused as to what this message means. At the office he dispatched the telegram, via the official in charge, who was just as confused as to the meaning of the message. When it reached Muneer Ashrafi and he read its content, he exclaimed, 'I understood'. So there are such secret communications that are previously explained and sent later. So Hadrat Jibraeel is a rasul but his authority is limited, he has no authority over the community (Ummah). Therefore we read in the Testification Of Faith (Kalimah), 'laillaha illallah, Muhammadur Rasulullah.' To this day no one has read laillaha illallah, Jibraeel Rasulullah. From this we learn that we testify to the Messengership of a Messenger of Authority (ba ikhtiyaar rasul). The orders of the Beloved Prophet Muhammad (Peace be upon him, his family and his companions) are binding upon us, not the orders of Hadrat Jibraeel (may Allah bless him with peace). Let me narrate to you The Hadith Of Jibraeel (Hadith e Jibraeel) so that you understand.

This hadith is in the Collection of Bukhari. It is also called The Mother of Hadith (ummul Hadith) among other names assigned to it.

Hadrat Umar (may Allah be well pleased with him) reports that Hadrat Jibraeel comes to the Holy Court of the Beloved Prophet Muhammad (Peace be upon him, his family and his companions) as a seeker of knowledge. The Hadith starts of 'ta la alaina rajulun' i.e. 'A man came in our midst'. It means that Hadrat Jibraeel came to us in the form of a man. It goes on to describe his immaculate attire and resplendent features. Hadrat Umar (may Allah be well pleased with him) says they didn’t recognize who it was and there was no sign of travel on his person. As soon as Hadrat Jibraeel, in the form of this stranger arrived, he began questioning the Beloved Prophet (Peace be upon him, his family and his companions) regarding Islam, Faith (iman), Day of Judgment (Qiyaamah) and its signs etc. Coming to what I want to expound. After the numerous questions, the Beloved Prophet (Peace be upon him, his family and his companions) answered them and he left. Then the Beloved Prophet asked the companions if they recognized the visitor. He (Peace be upon him, his family and his companions) answered himself, that it was Hadrat Jibraeel (may Allah bless him with peace). 'That was Jibraeel! He came to teach you your religion' [Haza Jibraeel! A’takum li yu alimakum dinakum]. So the point to note is, if Hadrat Jibraeel came to teach the Community of Muhammad (Ummat) the din   he should have addressed the companions. He addressed the Beloved Prophet (Peace be upon him, his family and his companions) who conveyed it to the ummah, for if Hadrat Jibraeel communicated the message directly. It would not have been obligatory (waajib) on the ummah to obey. Another point to note is that Hadrat Umar (may Allah be well pleased with him) reports 'ta la alaina rajulun' i.e. 'A man came in our midst'. Even though the hadith was reported after it became known that the man was actually the angel, Hadrat Jibraeel. He did not report ta la alaina Jibraeel i.e. 'Jibraeel came in our midst'. Think and understand! When Hadrat Jibraeel came in the form of a man, he was referred to as man in the hadith. It is a perfectly sound report for whoever comes in the form of a man will be called a man.

Once before also Hadrat Jibraeel had come to Hadrat Mariam in the form of a man and he spoke to her as reported in the Noble Qur'an in the 19^th Sura, Maryam in Verse 17:

…he appeared before her as a man in all respects.

So when he appeared as man (bashar), he was called bashar. So did Hadrat Jibraeel's coming to earth as a man (bashar), in any way terminate his status as a being of light (nuraaniat)? Did his angelic, light actual existence cease? No! Even if he had to spend thousands of years as a man, adopting all the characteristics of a man, then also his actual status of nuraaniat cannot be changed. Satan came in the form of man on certain occasions. Once he came to Darul Nadwa when people had gathered to discuss how the spread Islam could be checked. He appeared here as an old man with a walking stick. He knocked on the door and entered. He knocked for he had taken the form of man and hence had to adopt the characteristics of men. I don’t want to take the incident further, for when he was asked where he came from he said, 'Najd'. He said, 'I am Shaykh e Najdi.'  Why he referred to himself as a Shaykh from Najd you must ask him, I have no time to discuss this.

Once Satan came to Hadrat Junaid Baghdadi (may Allah be well pleased with him) in the form of a man. Hadrat Junaid Baghdadi (may Allah be well pleased with him) had prayed tom Allah to show Satan to him. Hadrat Junaid Baghdadi asked Iblis as to why he did not prostrate to man on the command of Allah. Satan answered, 'O Junaid! The head that submits to God can never submit to other than God.' Here we learn that this proof for disrespectful behaviour is also a very old proof.'  Hadrat Junaid Baghdadi (may Allah be well pleased with him) answered, 'O Disrespectful one! The submission was not for 'other than God' (ghair e Khuda) but for the 'order of God' (hukme Khuda). You submitted (bangagi) but failed to understand the essence of submission (ruh e bandagi) ' Anyway, Satan came in the form of a man (bashar).

Thus we learn that if our Beloved Prophet (Peace be upon him, his family and his companions) took the form of man for 63 years it did not alter his light (nur) status. So in messengership (risaalat) there is a difference. There is also difference between a Messenger of Authority (ba ikhtiyaar rasul) and a Messenger of No Authority (be ikhtiyaar rasul).

 To make belief sound and complete in Risaalat [aqidae risaalat] three conditions have to be believed in:

1.  That without a 'means', we have no way of obtaining anything from Allah. For if we obtain directly then why is there a need for a Messenger.

2.  Him whom we believe in as Messenger (Rasul) has the ability to obtain from Allah and also the ability to give to us.

3.  The Messenger knows the One that gives the message and those that are to receive the message. For without knowing Allah, how will he receive and without knowing whom to give to how will he deliver?

So these three pre-beliefs makes belief in risaalat perfect. Therefore in receiving he is Allah's Messenger and in giving he is our messenger. Since he is the Messenger till the Day Of Judgment, he knows the recipients of the message till the Day Of Judgment. Understand and think.

So lets move on to the implication of 'I sent you as a mercy to all the worlds.' What does Mercy (Rehmat) mean? To simplify it, Rehmat, means 'favour' (meherbani). 'O Beloved! I have sent you as a favour and mercy to all the worlds.' The Beloved Prophet has stated, 'I have come as a Rasul for all creation [ursilto illal khalqe kahfa]'. He (Peace be upon him, his family and his companions) also said ‘I have been sent as a warner to the world [lil a'alamina naziera] and ‘Everything in the universe knows I am The Messenger of Allah except some men and jinn [ma min shaiyin illa yalamu wa anni Rasulullah illa maradatal jinna wal ins].' Think! Every atom and leaf knows he is the Messenger of Allah. So Allah made the Beloved Prophet a 'favour' (meherbani) for all he worlds. Lets ponder on this. What is the requisite to be a 'favour' (meherbani)? The Beloved Prophet has been sent as a favour and mercy to all the worlds, at all times; every second; in the day and at night; morning and evening; in this world, in the intermediate world (barzakh) and in the hereafter. So what is the requisite to be a 'favour' (meherbani)? E.g. If our Maulana Sayyad Hassan Sahib claims, referring to me, that I am a 'favour' (meherbani) to one of you for all time. Then it is necessary that I exist as long as you exist, for if I expire before you how will I be merciful and a favour. So functioning life [Hayaat] is a necessity. If I am alive and present then the one I am being merciful to and a favour to must be alive and present. Not only present but close. If I am in Pakistan how can I be a favour to somebody here? Thus he who is a favour and mercy must be close and present (haazir) and be able to perceive my difficulty (naazir). He should also know my difficulty and its cure. Presence, life, seeing, knowledge and ability to heal is necessary to be in a person being a favour and mercy (rehmat o meherbaan). Also the power (qudrat) and authority (ikthiyaar) to obtain whatever is necessary, from wherever it is obtained, to administer favour and mercy is necessary. This shawl of mine, Maulana has the power to take it but has no authority for it belongs to me. So power (qudrat) and authority (ikthiyaar) are two separate qualities. With power you can forcefully take, but without authority it is illegal. To have authority (ikthiyaar) it is a necessity to own that which you have authority over. Think! One more condition is necessary, i.e. to understand the language of the one you are a favour and mercy to. If all these conditions are fulfilled I can be a 'favour' (meherbani) to only one of you for all time. So here we are referring to the one who is a mercy and a favour to all the worlds.  So it cannot be that the universe is functioning and present and the Beloved Prophet (Peace be upon him, his family and his companions) is not functioning and present. Thus he is alive; functioning; present in and with every atom; a possessor of all knowledge and authority; and knows every means of communication in the universe. So the verse is, 'O Beloved I have sent you as a meherbani for all the worlds, i.e. ‘O Beloved I have sent you as present (haazir), seeing (naazir), having total knowledge, with authority,' If you understand this one verse all the issues of contention will be resolved.

My friends! One more point!  'I made and then sent you'. What does this mean? That I made you when I sent you or you existed previously?' If I say, 'Mawlana Sayyad Hassan Sahib I made a bouquet and sent it to you'. It means the bouquet was prepared by me and then sent. This teaches that, ‘I made you My beloved and then sent you.' Some attributes are innate in man but manifest later.' So the manifesting of an attribute is different from the possession of an attribute. E.g. you appoint someone as the commander in chief of an army and pay him accordingly. You now instruct him that you have been appointed but will manifest your position at the time of war. To cite another example: Two wrestlers are competing and neither knows who will win. The one who wins will be called strong and brave. The question was did this strength and bravery only achieved now? No! It was there but it manifested now. If I abused you verbally and you patiently overlooked my abuse, did patience only take root then or was it in my personality? No! Patience was there it only manifested now. So some attributes are possessed by man, but manifest later. My Beloved Prophet (Peace be upon him, his family and his companions) was a prophet from before but manifested his prophethood at the age of forty. He is the Intercessor For Sinners (Shafee al-muznibi) but it will manifest on the Day of Judgment. He was the Seal Of Prophets but it manifested when he came as the last prophet. Each perfect of attribute (kamal) manifested itself at the appointed time, but people doubt. They are confused especially about the attribute of present and seeing (haazir and naazir). They are so confused that they also confuse others. The confused begin making statements like, ‘How can you attribute present and seeing (haazir and naazir) to the prophet for only Allah is 'haazir and naazir.' I ask them to produce one Qur’aanic statement saying that Allah is haazir and naazir. Using these Arabic terms of haazir and naazir. If you don’t find it in the Noble Qur'an then produce one hadith, where the Beloved Prophet says that Allah is haazir and naazir. If you don’t find it in the hadith then produce one statement from the companions (sahaabi) saying that Allah is haazir and naazir. If you don’t find it in the statement from the companions then produce one statement from the companions of the companions (ta'bieen) saying that Allah is haazir and naazir.  If you don’t find it in the statement from the companions of the companions (ta'bieen)  then produce one statement from the great Imams (a'imma) saying that Allah is haazir and naazir.  Is this a fair question? Produce proof. I even give you a loophole. Produce a weak hadith also. This requires time. Since so many texts have to be consulted. So I give you time till the Day of Judgment. I may not be present but the expounders of the beliefs of The People who follow the Prophet’s Sunnah and the Example of his Community (Ahl as- Sunna wa’l Jamaa’a) will be present. This is not a personal challenge but a collective challenge. Explain to me why Allah did not use the terms haazir and naazir in the Noble Qur'an, nor did the Beloved Prophet use it in the hadith; neither did the sahaaba. Let me explain to you that the first person to attribute the title haazir and naazir for Allah was branded unbeliver [kaafir] by the ulama of the time. What was the reason for not using the words haazir and naazir for Allah and why did the ulama brand the one who used it kaafir? The reason is that the word haazir is used for ‘Somebody present at a specific place’ [al mowjood fil makaan]. E.g. Me and you are haazir here. The word naazir is used for one who sees with physical eyes. Allah is free of place so how can He be called haazir and He is free of physical eyes. Then how can he be called naazir? So whoever refers to Allah as haazir and naazir keeping the dictionary and actual (haqiqi) meaning in mind is on the fringes of disbelief (kufr). Allama Shaami has taken a decision in Raddul Makhtaar . He says to address Allah as haazir and naazir is not disbelief (kufr).  [Ya Haazziro! Ya Naaziro! Laysa bi kufri.] When he was asked as to why it is not disbelief (kufr). He answered that ‘The intention was not to expound the dictionary meaning.'  So Ya Haazziro! Ya Naaziro! Means, O' Listener and Witness! 'O Knower and Aware! [Ya man A'lima! Ya man Ra'a]. So we have learned that the actual (haqiqi) meaning of haazir and naazir cannot be utilized for Allah. So if we use it in a figurative (majazi) then we are saved from disbelief (kufr).  So tell me who is haazir and naazir in the actual (haqiqi) sense? In the actual (haqiqi) sense he will be haazir who comes to a specific place (makaan) and he will be naazir who sees with his physical eye. So in the utility of meaning, analyzing that method of calling Allah haazir and naazir which is kufr, if we utilize it for the Beloved Prophet (Peace be upon him, his family and his companions) then how are we attributing partners to Allah (shirk)? So ‘O Beloved! I have sent you as a favour and mercy to all the worlds being alive; functioning; present in and with every atom; a possessor of all knowledge and authority; and knower of every means of communication and language in the universe.' Some people look for strange proof by trying to find an instance where the Beloved Prophet (Peace be upon him, his family and his companions) did not know. They find a hadith and try to run down the status of the Beloved Prophet. So they present this hadith narrated by Abdullah ibn Abbas (may Allah be well pleased with him) reports that, 'Whilst the Beloved Prophet (Peace be upon him, his family and his companions) was going to put on his blessed leather socks or Moezer, and there was a big snake in one of them, a bird flew down and took the sock away. The snake fell out of the sock.' Casual book readers who don’t read in the light of love say that if he knew the unseen why did the bird have to rescue him. Of course it is hadith there is no doubt. I want to show you how they think. Ask them as Lovers reply, 'You acknowledge that the bird knew yet you deny the Prophet's knowledge.' We ask, 'Do you read the birds Kalimah or the Prophet's? The question is how did the bird know?’ Learn the answer from a lover of Beloved Prophet (Peace be upon him, his family and his companions) Maulana Rumi (may Allah be well pleased with him). He says that from the Blessed head to the Heavens [arsh] there is a line of light. When the bird flew into this light, it had the ability to see into the sock. What vision must the possessor of this light possess? The bird saw an opportunity to serve its Rasul. ‘Everything in the universe knows I am The Messenger of Allah except some men and jinn [ma min shaiyin illa yalamu wa anni Rasulullah illa maradatal jinna wal ins]. The bird served its Rasul and left. My faith tells me that the Beloved Prophet (Peace be upon him, his family and his companions) knew what was in the sock. Common sense will tell us that the Beloved Prophet (Peace be upon him, his family and his companions) would have felt the weight in the socks. My love tells me that the snake complained that it was deprived of the opportunity to kiss the blessed feet of the Beloved Prophet (Peace be upon him, his family and his companions). Love had made the snake go, in the sock, how could the Beloved Prophet throw his lover? The bird found the opportunity to serve, the Beloved, so it served. My friends! They look for some point or narration to attempt to negate the belief system based on love.

The incident of Hadrat Aisha Siddiqa (may Allah be pleased with her) is repeatedly mentioned. Our ulama have repeatedly answered these allegations, but they continue to cite this incident. Hadrat Aisha Siddiqa (may Allah be pleased with her) was slandered and they say, the Beloved Prophet  (Peace be upon him, his family and his companions) did not know she was innocent. How do they know that he did not know? Did he proclaim his not knowing? His grief is a natural reaction of any innocent person slandered. I ask did not Allah know that Hadrat Aisha was innocent? Why did Allah delay the revelation of the Noble Qur'an? Allah delayed the revelation so that the false reciters of Kalimah may be exposed. The hypocrites and slanderers were exposed. Was not Hadrat Yusuf (may Allah bless him with peace) also falsely accused? Allah (Almighty and Glorious is He) cleared his name through a suckling child. . Was not Hadrat Mariam (may Allah bless her with peace) also falsely accused? Allah (Almighty and Glorious is He) cleared her name through the infant Hadrat Isa (may Allah bless him with peace).  Allah (Almighty and Glorious is He) could have cleared Hadrat Aisha Siddiqa (may Allah be pleased with her) by making every atom of the universe swear to her innocence. Allah chose that He himself would clear His beloveds, beloved wife. If the Beloved Prophet (Peace be upon him, his family and his companions) had cleared her name the evidence would have been preserved in the books of hadith. With the length of time people would have classified the hadith as weak etc. So Allah (Almighty and Glorious is He) Himself ensured that the defense of Hadrat Aisha Siddiqa (may Allah be pleased with her) is preserved as a verse of the Noble Qur'an so that till the Day of Judgment none will be able to doubt its authenticity.

So my friends when we utilize the term present and seeing (haazir and naazir) for the Beloved Prophet (Peace be upon him, his family and his companions) then we mean that Allah (Almighty and Glorious is He) has endowed His Beloved with such power that the entire creation is in front of him like an open palm. He has the power to be present wherever he wants.  I am not saying that it is necessary that he is present here, he is the maalik, it is entirely up to him but wherever he is he is not unaware of us. It is within his power to manifest here with his Holy Personality. People doubt the ability of the Beloved Prophet (Peace be upon him, his family and his companions) yet the entire earth has been made like a slate for the Angel Of Death, wherever he wishes he could go and remove a soul at the same time. The angel is one angel yet he removes souls from the four corners of the earth at the same time. The Beloved Prophet (Peace be upon him, his family and his companions) has stated:

There is not a single living human being that is not visited by the Angel Of Death twice daily

Also the Angels Of The Grave are two, but they appear in every grave at the same time. These are Beings Of Light (nuri), so let me tell you of a Being Of Fire (aatishi). Satan is one being of whom The Beloved Prophet (Peace be upon him, his family and his companions) has stated:

Iblis and his group watch you from places you cannot see 

You leave your house with the intention of going to Mosque and Iblis immediately knows your intention. He can influence your thoughts and actions and divert you from going to pray. Does Allah endows a misguider with such powers, and keeps His guides less endowed? This is strange that I send you to challenge the enemy and give you less weapons that they have. Most surely Allah has made His Friends powerful enough to overcome His Enemies. If the misguider knows your innermost thoughts, how can the guide be unaware?

'O Beloved! I have sent you as a favour and mercy (rehmat) to all the worlds.' Let us look at another point. Allah said, 'I sent you as rehmat. He didn’t say raheem. The dye (rang) is different from the dyed (rangeen). If you get close to the dyed (rangeen) you will not get dyed, you need to get close to the dye (rang). Those that get close to the Beloved Prophet, the mercy (rehmat) become merciful (raheem). The raheem may lose his mercy (rehmat), but mercy (rehmat), doesn't separate from mercy (rehmat). The ignorant and ruthless Arabs, through your proximity, themselves became merciful. Mercy cannot separate from mercy. Generosity (karam) cannot separate from Generosity. So  'O Beloved! I have sent you as a favour and mercy (rehmat) to all the worlds’ there is no question of mercy being separated from you.

Karam sab par heh kohi hoh, kahi hoh

Tum ayse Rehmatulil aalamien hoh

Shareeke ayshoh ishrat sab heh lekin

musibat kaatne waale tumi hoh

Woh har Aalam kih rehmat heh, kissi Aalam meh rehjateh

Yeh unki meherbani heh, keh yeh Aalam pasand aaya

 

wa akro dawana ...

---

I the insignificant have tried my best to render these great speeches into English for the benefit of the youth who are deprived of gems due to not understanding Urdu. I apologize to the great Ulama if I fail in rendering the message, as it ought to be rendered.  I have also researched the various Qur'aanic Verses and Ahadith quoted and tried to give references where possible. All praise is due to Allah and all shortcomings are mine.                         [Irshad Soofi]

 

Irshad Soofi Siddiqui
Chishti Nizami Habibi
Khanqae Habibia Soofia
189 East Street
Pietermaritzburg
Kwazulu-Natal
Republic of South Africa

Tel. 0027 33 3422016
Fax 0027 33 3940847
website: http://www.sufi.co.za/

---

Translation of a lecture delivered by
Shaykh al Islam Hadrat Allama Sayyad Madani Mia Ashrafi

In Urdu in South Africa in 1984/ 1404

At The Sparks Road Masjid,
Overport,
Durban,
South Africa

Translated by:  Irshad Soofi
Chishti Nizami Habibi Soofi

Khanqae Habibia Soofia
189 East Street, Pietermaritzburg
Kwa - Zulu Natal
Republic of South Africa

I the insignificant have tried my best to render these great speeches into English for the benefit of the youth who are deprived of gems due to not understanding Urdu. I apologize to the great Ulama if I fail in rendering the message as it ought to be rendered.  I have also researched the various Qur'aanic Verses and Ahadith quoted and tried to give references where possible. All praise is due to Allah and all shortcomings are mine.

Irshad Soofi

 

Following the Beloved

Allah (Almighty & Glorious is He) asks His Beloved to tell us, in the Noble Qur'an in the 3^rd Sura, al-i-Imran:  Verse31

 

Tell them My Beloved! If you do love Allah, follow me (love me and build up your moral and spiritual life on my imitation): Allah will love you and forgive your sins: For Allah is Most Forgiving, Most Merciful.

 

Kisliyeh yeh fiqr kareh, hashr keh din kya hoga

Saamneh unkeh joh kuch hoga woh acha hoga

Jazbaeh ishq bata waqt woh kaysa hohga

Saamneh jab mere Sarkaar ka roza hohga

Unkeh hohte huwe zulmat ka tasawwur kaysa

Kabr meh meri ujaalah hi ujaala hohga

Nafsi nafsi keh siwa jag na sajhi deka

Rabli habli ki sada kohi laagatah hoh ga

Dhoopteh hi mujhe saahil seh laagaayah kisneh

Mere aaka, mere mowla, mere daata, hohga

Zulmateh dehr meh heh is ki lahu ki taabish

Rab ki Mahboob ki aakoh ka ujaala hohga

Eh Hussain ibn ali teri shahaadat koh salaam

Din e haq ab na kisi dhor meh tanha hoga

 

Agar kamosh rahu meh, toh tuhi sab Kuch heh

Joh kuch kaha toh tera husn hoh Gaya mehdud

Claims And Proof

There has never be a shortage of people who make claims (daawa), neither is there a shortage today, nor will there ever be. Every person makes some claim. To claim something is so easy that even a madman makes a claim. Simply making a claim is not enough, but to authenticate a claim one must present proof (daleel). There are false claims and truthful claims. Claimants have their own manner of claiming. Let me take you back in time and review a claim that was made:

Some people claimed (Noble Qur'an, 5^th Sura, al-Maida, Verse 18),

                                     We are sons of Allah, and His lovers                                       

 There are two claims within this claim:

1. We are the sons of Allah; and

2. We are the lovers of Allah

Islam demands a proof (daleel) of their claims.  But, demanding proof also has a precaution. Islam will not ask for proof regarding the claim of being ‘sons of God’ but will ask for proof regarding the claim of being ‘lovers of God’. There were two claims made, so proof should have been asked for both, but we only request proof for one, since some claims are so false that there is no need to ask for proof. Allah can never have a son; it is an impossible, ridiculous claim against His Purity And Majesty and proof is not asked for the impossible. Proof should be requested for that which is possible. None can be sons of God so it is a ridiculous claim. Here the lesson for us is not to probe ridiculous claims, especially when they are made against established belief (aqidah) that is part of faith. E.g. If somebody denies the existence of Allah and Tawhid then don’t ask him for proof, since the purpose of asking for proof is acknowledgement of doubt regarding the issue. So since we believe Allah is One And Only, why should we ask for proof to the contrary?  Sensible claims should be probed whilst ridiculous claims should be ignored. The first claim is impossible, since no one can be ‘sons of Allah’ and therefore should be ignored, whilst the second claim, of ‘being lovers of Allah’ is possible and a proof could be requested. So we ask in Islam, if you are Lovers Of Allah, as you claim then furnish your proof? Here also in asking for proof an unusual method is employed. E.g. Maulana Abd al-Majid, Noori Saheb who is sitting here makes some claim then I would ask him to provide proof. He is free to give whatever proof he wishes. If there is any shortcoming in his proof, I will expose it but in providing proof, he should be given freedom. This is the way of the world; any claimant should be given complete freedom to provide proof.  But Islam has a unique method; one cannot say what he wills. We know as Muslims that the proof of loving Allah is only one; that you are imitating Allah’s Beloved with love.  

 

The Proof Of Loving Allah Is Only One; That You Are Imitating Allah’s Beloved With Love

In Islam the proof of the claim to love Allah is to make (it’teba) or imitate the Beloved Prophet (Peace be upon him, his family and his companions) with love. We will not accept any other proof that one provides. A question arises in my mind. If somebody claims that they love Allah what right have we got to reject their claim whether they provide proper proof or not. ? Love (muhabba) is the name of a condition: the name of the inclination of the heart and mind. So what right have we to say to Christians and Jews that they don’t love Allah? What right has Islam got to refute their claim? Love is connected to passion. So what right have we to deny their fervour?  They can furnish proof by saying, ‘If we did not love God then why would we look for a way to attain His proximity? A worshipper of stars, idols, sun or the moon, can reply that, ‘if we did not love Allah then why would we worship fervently. What right have you got to deny that we love God? Let me explain something about fervour to you. The fervour to perform pilgrimage (hajj) is in the heart of every Muslim. So two people leave their village with the intention of going for hajj by ship. Both have the fervour but one of them ponders whether to go by ship or by other means. Then he thinks if the ship goes to the other shore, and Jeddah is there, then I can swim to the other side so what need is their for me to board the ship. So you can safely conclude that the one who boards the ship will in all probability reach but the other person is deluded, although he possesses the proper fervour, he will never reach. We cannot deny the passion for hajj but he took the wrong way so he will not reach. So we can safely say to the Christians and Jews, ‘you definitely love Allah, but the path that you have chosen to reach Him is the wrong path. This we can say but we cannot deny their passion. Think! What right do we have to deny someone’s love? But, my friends, look at the beauty of Islam, it does not deny love but it asks the claimant of love, ‘Why do you love Allah? What is your purpose? Each one will give an answer according to his or her level of intelligence. Some will say we want salvation; we want the life of the hereafter; we want paradise or salvation from hell. All have some purpose for loving. The Noble Qur'an replies to them, ‘listen! If you love Allah for these reasons then you will get nothing for the achievement of love is not that the servant loves his Lord but the achievement is that the Lord should love his servant. O naïve ones! One-sided love will not attain its purpose. The object will be attained if you love God and God loves you. You are satisfied with God and God is satisfied with you. You are pleased with God and God is pleased with you. This is the attainment of servitude (bandagi), that the master should be pleased. The servant is always pleased: this is no achievement. The achievement is the master’s pleasure. So if you want Allah to be pleased with you and love you then listen to the prescription of the Noble Qur'an in the 3^rd Sura, al-i-Imraan: Verse31

 

Tell them My Beloved! If you do love Allah, imitate me (love me and build up your moral & spiritual life on my model): Allah will love you and forgive your sins: For Allah is Most Forgiving, Most Merciful

The Beloved Prophet (Peace be upon him, his family and his companions) is asked by Allah to proclaim, ‘if you want to bring the love of Allah close to you then get close to me.’ Let me present an example for your understanding. E.g. stand in front of a mirror, look at your reflection and then call your reflection. Try to entice it, threaten it or shout at it to come to you. All these methods will not work.  The only method to get close to the reflection is to approach the mirror and get close to it. You take one step and you will find the reflection taking a step. You walk slowly it will walk slowly. You go running it will come running. If one embraces the mirror the reflection will embrace one. If you cannot call your own reflection then how will you summon the love of Allah? So it was difficult to attain Allah’s love. Allah was generous (karam) to us he kept The Mirror That Reflects Allah (aina-e-haqnuma) beneath the Green Dome of Madinah, the illuminated. If you want to see The Radiations of Allah (tajalliat)[1] then this is ‘The Mirror’ (aina-e-haqnuma). As you approach this mirror the love of Allah will approach you. You take one step and you will find the Love of Allah taking a step towards you. You walk slowly the love of Allah will walk slowly towards you. You go running it will come running to you. If you stand in the shade of the Green Dome of Madinah then know that you have come into the embrace of the love of Allah. So the ‘Person Of The Beloved Prophet’ (zaat e Mustafa) has been made the ‘Main Center’ (markaz) and every aspirant who desires Allah’s love is being asked to journey towards him, keep his eye on him and the beauty is that following (itteba) is impossible if one does not keep ones gaze fixed on the Beloved Prophet (Peace be upon him, his family and his companions). The Beloved Prophet has been made the ‘Main Center’ (markaz) and a markaz is necessary.

Everything Revolves Around Its Source

Let me take you in another direction. There are many disputes in this age. Today it is taught that the sun is stationary and the planets are revolving around it and the moon is revolving around the earth. Let me explain the philosophy behind this occurrence. If you know the philosophy behind this then you will understand what I am saying. It is a consensus of scientific opinion that everything revolves around its source of origin. Meaning whatever one was created from becomes its central focus (markaz). The planets originated from the sun; hence they revolve around the sun. The moon originated from the earth; hence it revolves around the earth. The fact that that everything revolves around its source of origin made me ponder that about that Light of The Chosen One (nur e Mustafa)[2]

Awwalu ma khalaqalahu nuri

 

The first thing Allah created was my light [3]

 

This 'Light of Muhammad' is the first of creation. There exists no land, sky, moon, sun, wind, fire, soil, water, east, west, south, north, the world of angels nor the world of souls, etc. If nothing existed then where did the Light of Muhammad originate from? If the Beloved Prophet (Peace be upon him, his family and his companions) did not clarify this also then we would have failed to answer this question dependant on our limited intellect. He (Peace be upon him, his family and his companions) said:

Ana minurillahi wal khalqu kulluhum min nuri
 

I exist because of the light of Allah and everything came into existence from my light [4]

Friends! There is no need to explain what it means to originate from the light of Allah, but for your understanding I will give you an example. E.g. the reflection of the sun is in a mirror and the reflection in the mirror is saying, ‘I am because of the light of the sun’ (ana min nuris shams). In reality the sun was not divided, neither did it descend but the reflection in the mirror is saying, ‘I am because of the light of the sun’. The reflection descended not the sun. Every mirror placed in front of the mirror containing the reflection is glowing. The first mirror that reflects the sun’s light is proclaiming, ‘All these mirrors are glowing due to being focused on me for I am glowing due to being focused on the sun.’ It means that in effect the first mirror is saying, ‘without a means I am taking Divine Emanation (fayz) [5] and everything else is getting fayz from me, as the means’.

From this we can understand that because of The Light Of Allah (Nur e Khuda) originated The Light Of Muhammad (Nur e Mustafa), the how and when is known to Allah, and taught by Allah to the Beloved Prophet (Peace be upon him, his family and his companions) and from The Light Of Muhammad (Nur e Mustafa) evolved the entire universe. So the ‘Main Center’ (markaz) and focus of The Light Of Muhammad (Nur e Mustafa) is The Light Of Allah (Nur e Illahi) and the ‘Main Center’ (markaz) and focus of the entire creation is The Light Of Muhammad (Nur e Mustafa). So, The Light Of Muhammad (Nur e Mustafa) revolves around The Light Of Allah (Nur e Illahi) and the entire creation revolves around The Light Of Muhammad (Nur e Mustafa).

 

Translators Note:

When a convex lens is placed in front of the sun and it reflects the sun, a miniature sun appears on the lens. No division from the sun has occurred, hence there is no polytheism (shirk) [6]. The miniature sun, in the lens possesses the two attributes of the sun i.e. light and heat. Every other lens or mirror that will focus on this lens will reflect the same. The attributes in the reflector are dependent on the source, whilst the attributes of the source are independent. The mirrored pure personality of Beloved Prophet (Peace be upon him, his family and his companions) reflects the attributes of Allah. All those that revolve around him, and create a strong spiritual bond, reflect the same light. 

There are two types of focusing, one is to go in a circle and the other is to focus straight. Let me explain to you the theory of Newton. Newton says that when you build a straight road the both sides are equal but when it takes a turn then the bottom portion has to be constricted and the outer portion has to be lengthened because in taking a turn it is natural to bend, and the lower line makes itself small, without becoming small one cannot revolve. So the one that goes straight makes itself equal to the other and displays arrogance, whilst the one that revolves will bend in humility. Another point on the ‘Main Center’ (markaz) is that whether it is visible or not the existence of a circle is proof of its existence. Take a compass and draw a circle and you will realize that it is impossible to draw a circle without first creating a central point. Only fools try and create a circle without a center or markaz. Therefore whether it is visible or not the existence of a circle is proof of its existence.

Lets discuss the ‘Main Center’ (markaz) of Messengership (Risaalat). The first circle around this center (markaz) is that of The Companions (sahaaba). The second circle being of The Companions Of The Companions (taabieen) and the third being of The Companions Of The Companions Of The Companions (tabe taabieen). Thereafter we see the circle of the Friends Of Allah (awliya e saaliheen) and by this 15^th Century of the Hijra numerous circles have appeared. Thus if one wants to reach ‘Main Center’ (markaz) or the Beloved Prophet (Peace be upon him, his family and his companions) one has to go through all these circles and have a connection with them. One cannot reach the center by bypassing the circles. Therefore the Beloved Prophet (Peace be upon him, his family and his companions) said:

My Companions are like the stars; whomever among them you use for guidance,
you will be rightly guided.[7]

Every circle is constituted of points and draw a line from any point to the center (markaz) and you will get The Straight Path (siraat ul-Mustaqim). So around the ‘Main Center’ (markaz) of Messengership (Risaalat) in the circle are the points of the Companions, take any one of these to the central point and you will get The Straight Path (siraat ul-Mustaqim). The Sahaaba were around the light so they were enlightened. The intellectuals got far from the light and eventually from every circle so they could not understand the Light Status (nuraaniat) of the Main Center (markaz). Those that are the first circle around the light we cannot even fathom their excellence. No other follower of the Beloved Prophet (Peace be upon him, his family and his companions) can reach the status of His Companions (Sahaaba). How did they achieve this excellence in status that no non-companion can surpass? If one answers that due to their knowledge (ilm) then I can name great scholars (ulama) that surpassed the Sahaaba in intellectual pursuit, e.g. Imam e Aazam (Imam Abu Hanifa), Imam Shafi'i, Imam Maalik. If you say that the Sahaaba attained their status due to Religious Striving (riyaazat o mujaheda) then I can name great non-Sahaaba that surpassed the Sahaaba in Religious Striving (riyaazat o mujaheda). E.g. research how Ghawth al-Azam (Shaykh Abd 'al-Qadir al-Jilani) and Khawaja Muinuddin Chishti strove in the path of Allah. So, how did they achieve this excellence in status that no non-companion can surpass? The answer is that they were close to the Beloved Prophet (Peace be upon him, his family and his companions). The ones that are close possess a unique status. To further clarify what I am saying I present an example. Light a candle here and you stand there against the wall and notice your shadow, thrown due to the light of the candle, will be equal your body size. Slowly walk towards the candle and you will see your shadow grow, as you get closer to the light. If you step away from the light your shadow will get smaller. If you come very close then the entire room will have your shadow. So the Sahaaba were so close that if we want to be close to the Beloved Prophet (Peace be upon him, his family and his companions) we have to be in their shadow. So, Allah says, ‘If you do love Allah, follow My Beloved with love and then Allah will be pleased with you.’  

 Permissible And Not Permissible

We are faced with a philosophical point as to how do we please Allah? It is necessary for me to clarify this point because these days skepticism is rife and the word ‘impermissible’ (na-jaiz) is being shouted out much too loosely and often. Clarification seems to have taken a backseat to ‘impermissible’ (na-jaiz). So let us understand what is the philosophy behind Permissible (ja-aiz) and non-Permissible (na-jaiz). What did Islam come for? Did it come to enjoin all permissible actions or to see to it that we should perform all permissible actions?  No! It did not come for that because there are many permissible acts that if you don’t them throughout your life there is no wrongdoing. Let me present an example for the sake of clarification. To eat bread is permissible but if you don’t eat it for your entire lifespan you will not be questioned about it in the grave or on the Day Of Reckoning. Leave eating rice completely you will not be taken to task for it. So we have established that Islam did not come to enjoin all permissible actions or to see to it that we should perform all permissible actions. Yes, that permissible act that Islam wants us to perform it will classify as ‘compulsory’ (farz) or ‘highly recommended’ etc. but Islam has no desire to see to it that we should perform all permissible actions. So for what reason did Islam come? Islam came to save us from all that is impermissible (na-jaaiz) or disliked by Allah. Whether it is a minor impermissibility or major impermissibility. Whether it is ‘completely forbidden’ (haraam) or disliked (makruh). Whatever the classification Islam came to save us from all that is impermissible (na-jaaiz). What is impermissible (na-jaaiz)? I don’t direct my question to the scholars of religion (ulama) for they may answer in the complex language of law, which I may not understand nor be able to explain. So let me explain in a way that everyone will be able to grasp and understand. My teacher used to say that when I lecture I should realize that in the gathering are people of different intellectual capacity. Greater care has to be given to the slow in understanding. Impermissible (na-jaaiz) is that which Allah dislikes. How do we know what is disliked by Allah? Can we understand Allah’s dislikes with our intellect? Do we have some contact with spiritual being who can inform us? How can you know what Allah dislikes; first, tell me what I dislike? I am in front of you and you are seeing me. Can you inform me as to what I dislike?  With our own intellect we cannot even know the dislikes of a person in full view of us, then how are we going to know the dislike of Allah (Almighty and Glorious is He)? Therefore we know that Allah’s dislike belongs to The Unseen Realm (aalame ghaib). So we ask Allah as to how do we gain access to information from The Unseen Realm (aalame ghaib)? Allah (Almighty and Glorious is He) answers, ‘O Naïve one! That is the reason or Informers Of The Unseen (Nabis) were sent to you. They came to inform you of My dislikes.’ I ask those that say that the Beloved Prophet does not have knowledge of the unseen. If he did not possess this knowledge then what reason did he come for? The basis of the Prophet’s coming is to inform of the unseen. Before the Beloved Prophet (Peace be upon him, his family and his companions) the entire Noble Qur'an belonged to the unseen realm. The Beloved Prophet was the means of exposure of the Noble Qur'an and so many other aspects that were hidden. The basis of the Prophet’s coming is to inform of the unseen. So, who will inform us as to what is disliked by Allah (Almighty and Glorious is He)? The Beloved Prophet (Peace be upon him, his family and his companions). The Prophets from Adam (may Allah bless him with peace) that came in the serial order told mankind about Allah's dislikes and left some aspects to be told by the Prophet coming after them Our Beloved Prophet Muhammad (Peace be upon him, his family and his companions) who is the seal of Prophethood informed us about everything that is disliked by Allah and he completed the impermissible list. If our din[8] has been completed, which it definitely is, then the complete impermissible list has been given to us. For permissible there is no list. So, the way to gauge if anything is permissible is to ensure it does not appear on the impermissible list.

 Building Mosques

This is a great favor for us from Allah that there is no list for the permissible, for many actions are to be implemented till The Day Of Reckoning. If everything permissible had to be listed then the Noble Qur'an would not have comprised thirty books (paras) perhaps it would have been housed in thirty libraries. So the favor of Allah is that He informed us about the impermissible and everything else is permissible. So now that the list of impermissible actions is available, ask any question and I will answer it for you. E.g. if you ask whether it is permissible to build such a beautiful mosque, containing all modern conveniences, since this type of structure and such conveniences, did not exist in the earthly term of the Beloved Prophet (Peace be upon him, his family and his companions)? So I will ask you, ‘did Allah or the Beloved Prophet list the building of such mosques in the impermissible?’ You will answer, ‘No!’ So it is totally permissible. 

 Mihraab

A question arises, that the building of a distinct arched Mihraab in the mosque structure, which exists in virtually all mosque buildings today, never existed in the earthly term of the Beloved Prophet (Peace be upon him, his family and his companions), the Qibla[9] wall being straight. The middle section of the wall, which was plain, was called istilaam e mihraab. Do you know what the word, Mihraab means?  Harb means ‘combat’ and Mihraab means ‘place of combat’. When the Imam stands there, as long as he leads the prayer he is in ‘combat with the devil.’ The Imam is not fighting on his own behalf; he is fighting the devil on behalf of all those praying under his leadership. But, the point is that there was no distinct arched Mihraab in the earthly term of the Beloved Prophet (Peace be upon him, his family and his companions), so is it permissible to build such an arch? Did Allah or the Beloved Prophet forbid such an innovation in the building? No! So, there exists no prohibition and it is completely permissible.

 Two ‘Calls To Prayer’ (Adhaan) During Friday Congregational Prayer (Juma’h)

I am giving you a yardstick. Using this you can supply answers to many questions. Another example is that there were no two ‘calls to prayer’ (adhaan) during Friday Congregational Prayer (Juma’h) in the earthly term of the Beloved Prophet. The only adhaan that occurred during Juma’h was prior to the ‘sermon’ (khutba). People used to read their sunnat salaah at home and come to listen to the lecture when the adhaan was read. This was the exact procedure that was followed during the Caliphate of Abu Bakr Siddiq (may Allah be well pleased with him). Neither did Allah nor His Beloved Prophet give an instruction to introduce another adhaan, so how did we adopt a second call to prayer in Juma’h? The answer is neither was an instruction given to adopt a second call to prayer in Juma’h nor was it prohibited, so it is permissible.  The Intention To Pray (niyyah) was also not in a vocalized formula.

 Niyyah For Salaah

The Beloved Prophet (Peace be upon him, his family and his companions) never gave a vocalized formula because Intention To Pray (niyyah) refers to the intention of the heart. The Beloved Prophet intended in his blessed heart he never vocalized his intention. It is also not proved from the Companions (sahaaba) that The Intention To Pray (niyyah) was in a vocalized formula. The Intention To Pray is a condition of the heart therefore the Religious Verdict (masla) is that if one intends to pray Zuhr and mistakenly vocalizes Asr then the prayer will be of Zuhr. So neither did the Beloved Prophet vocalize niyyah nor did the Companions. Is it permissible to vocalize as we do today? The jurists say it is ‘highly recommended’ to vocalize (mustahab) niyyah. 

 Noble Qur'an In Book Form

The existence of Noble Qur'an in book form never occurred in the earthly term of the Beloved Prophet. Abu Bakr Siddiq asked the same question as to how could he compile the Noble Qur'an in a book when the Beloved Prophet did not do it?  So Hadrat Umar (may Allah be well pleased with him) interceded saying, ‘The Beloved Prophet did not compile the Noble Qur'an in a book form and neither did he prohibit it. So it was a good innovation to do so and completely permissible.’  The existence of Noble Qur'an in book forms, its division into 30 parts and the dialectical marks or (zabar/zer) was introduced by Hajjaj bin Yusuf. All this never existed in the earthly term of the Beloved Prophet. So is all this permissible? Again we ask did Allah or the Beloved Prophet prohibit it? No! So it is completely permissible. Many things have been adopted today like going on Pilgrimage (hajj) by airplane. Air travel never existed in the earthly term of the Beloved Prophet. So should we all travel by camel?

 Islamic Observances

These days we are asked is Fateha, Esale Sawaab, 40 day khatam, Prophet’s Birth Celebration (Meelad), Standing out of reverence etc permissible? Each one can be answered individually but a general answer is that did Allah or the Beloved Prophet prohibit it? No! So it is completely permissible.  The question for those who object to these practices is, that if the Beloved Prophet (Peace be upon him, his family and his companions) did not prohibit it, then are you completing the establishment of the religion? Did the Beloved Prophet (Peace be upon him, his family and his companions) forget certain aspects? No person has the right to prohibit anything that Allah or the Beloved Prophet did not prohibit.

Allah (Almighty and Glorious is He) says in the 59^th Sura, al-Hashr, Verse 7

So take what the Messenger assigns to you, and deny yourselves that which he withholds from you.

 "Everything Is Mubah Or Acceptable In Essence."

So what about that which he never withhold from us? Think clearly on these matters. There is a saying amongst jurists that, "everything is mubah or acceptable in essence." It only becomes impermissible when Islamic Law (Shariah) prohibits it. So to deem anything permissible there is no need to provide proof. Proof is only needed to prove something impermissible. Today our people are being fooled by this question, where is it mentioned that it is permissible? You should respond by asking where has it been mentioned as impermissible?   E.g. there were many who continued alcohol consumption after acceptance of Islam since it was not yet forbidden, they did not even ask for permission to continue. The moment the explicit command of prohibition came they stopped. They never asked permission to consume alcohol but they obeyed the prohibition. Two sisters were being married at once and gambling continued only to be stopped by specific prohibition. So we know that the Companions never asked for permission to perform any act. They only refrained from those acts that were prohibited. The Power Of Prohibition only belongs to Allah and the Beloved Prophet (Peace be upon him, his family and his companions). Understand this properly.  To attain the pleasure and love of Allah we must follow His principles and laws, not our own. Let me point out the difference between Islam and other faiths. Christianity, Judaism, Zoroastrianism and all faiths want to please God but the difference is that they want to please God according to principles and laws that they have formulated, but Islam seeks to please God with His principles and laws. To show us the way to Divine Pleasure, Allah sent us His Beloved Messenger. We cannot please a servant of Allah using our own concept of what will please him. E.g. If we entertain a guest with what we like to eat, we may upset his digestive system, yet we will think that we are pleasing him. We have got to find out his likes and dislike before entertaining him.

 Following The Beloved

Allah’s pleasure lies in lovingly following the Beloved Prophet (Peace be upon him, his family and his companions) .The word itteba is to obediently walk behind someone with love. One word is Itta’at or obedience and another is itteba. Itta’at means to follow an order. Itteba means to copy ones actions. Here in the Noble Qur'an in the 3^rd Sura, al-i-Imraan: Verse31 we are asked to perform Itteba of the Beloved Prophet or to copy his actions. The question that arises is can we perform the same actions as the Beloved Prophet? Intellect answers that we are not capable of performing Itteba of the Beloved Prophet. It is impossible.

Testify the faith or read Kalimah

We cannot Testify the faith or read Kalimah like him because he testifies La illaha illallah inni Rasulullah or ‘none is worthy of worship besides Allah I am the Messenger of Allah.’

Allah (Almighty and Glorious is He) asks the Beloved Prophet to say in the Noble Qur'an, in the 7^th Sura, al-Araaf, in Verse 158

 

  Say: "O Mankind! I am sent unto you all, as the Messenger of Allah

 

Think, if we Testify the faith or read Kalimah like the Beloved Prophet we will put ourselves out of the fold of Islam and become disbeliever (kaafir).  This shows us that even in reciting Kalimah we are not like the Beloved Prophet (Peace be upon him, his family and his companions).

 Salaah

Five times prayer (salaah) is compulsory on us whilst six times, including tahajjud, was compulsory on him. If we argue that we also read tahajjud then remember our intention (niyyat) will be for Optional Prayer (nafil) whilst the Beloved Prophet’s intention (niyyat) will be for Compulsory Prayer (farz). If the intention is different then this is not Itteba of the Beloved Prophet or to copy his actions. Another difference is that whether the Beloved Prophet stands or sits and performs prayer there is no difference in virtue (sawaab). If we sit and read Optional Prayer (nafil) then the virtue is halved. Therefore it is good that the Beloved Prophet (Peace be upon him, his family and his companions) said, ‘O People! Pray as you see me praying’ (Sallu kama raitu muuni nusalli)! He said pray as you see not like my prayer. What will we see? We will see the external postures of prayer and imitate. How can we attain the elevated spiritual status that the Beloved Prophet (Peace be upon him, his family and his companions) possesses? If he had said, ‘pray like me’, we would have been given an impossible task. So even in praying we are not like the Beloved Prophet (Peace be upon him, his family and his companions). 

Zakaat

Even if the Beloved Prophet (Peace be upon him, his family and his companions) possessed gold, the size of Mount Uhud, then even Poor Tax or Zakaat is not compulsory or farz on the Beloved Prophet (Peace be upon him, his family and his companions). If we possess gold for over one year, then zakaat is compulsory on us. If we deny zakaat being compulsory on us, then we become disbelievers or kaafir.  So from the Pillars Of Islam, the Beloved Prophet (Peace be upon him, his family and his companions) is excluded from zakaat. So if we make itteba of him, regarding zakaat, it is impossible. At this juncture a thought occurred to me, that even if the Beloved Prophet (Peace be upon him, his family and his companions) paid zakaat then what was the difference? Remember a Member of the Beloved Prophet’s Household (Sayyid) cannot be a recipient of zakaat. It is totally forbidden for a Sayyid even in the state of desperation. Here Sayyid refers to a member of the Hashmi Family, whether he is Allawi, Abbassi or Fatimi. There is great wisdom in this so that opponents of Islam cannot accuse the Beloved Prophet (Peace be upon him, his family and his companions) of making provision for his family members. It is forbidden to a member of the Hashmi Family, even if he is dying. But as I mentioned thought occurred to me, that the Beloved Prophet could have paid zakaat. So why is it forbidden for the Beloved Prophet (Peace be upon him, his family and his companions) to give zakaat? The answer is that zakaat should be given to poor Muslims and it is so strict that one cannot give it to ones slave. Here we refer to The Institution Of Slavery, which was eventually abolished and not ordinary servants. Therefore zakaat must be given to free from the bonds of dependency.

Here it became clear to me that Allah must have said, ‘O My Beloved! How can I impose zakaat on you for it is in the Noble Qur'an in the 33^rd Sura, al-Ahzaab, Verse 6

The Prophet is closer to the Believers than their own selves

Meaning the Beloved Prophet has greater right on the believers than their own lives. For we are all his slaves, then to whom will he give zakaat? Allah says, ‘Since there is no one you can give zakaat to then why impose it on you?’ This masla of zakaat shows that our master is the Beloved Prophet (Peace be upon him, his family and his companions) and we are all his slaves.  So even in zakaat we are not like the Beloved Prophet (Peace be upon him, his family and his companions). 

 

Fasting

The Beloved Prophet (Peace be upon him, his family and his companions) began The Continuous Fasting (saume wisaal) without Eating To Commence Fasting (sehri) and Eating To Terminate Fasting  (iftaar). Try this fast for at least three days. Can we make itteba or copy this action? We are weak, but his lovers amongst the Companions copied this action without asking permission from the master. The Beloved Prophet (Peace be upon him, his family and his companions) noticed the effect of this fast on their faces and asked them as to what had occurred? Don’t presume from this question that the Beloved Prophet did not know what they were doing. If one presumes that the reason for questioning was ignorance of the fact then would one presume that Allah did not know when He asks in the Noble Qur'an in the 20^th Sura, Ta Ha: Verse, 17:

                         And what is that in your right hand, O Moses?                                       

Thus every question is not proof of ignorance. So the Beloved Prophet (Peace be upon him, his family and his companions) asked the Companions, ‘Why are you in this state?’ They replied, ‘O Prophet! We saw you keeping The Continuous Fasting (saume wisaal) and we also started this fast.’ The Prophet (Peace be upon him, his family and his companions) asked, ‘Are you like me? (ayyukum misli). I am not like you! My Sustainer provides me with food and drink.’

Here there is a beautiful point to stress. Hadrat Adam (may Allah bless him with peace) was told in the Noble Qur'an in the 2^nd  Sura, al-Baqarah: Verse, 35:

We said: "O Adam! Dwell thou and thy wife in the Garden; and eat of the bountiful things therein as (where and when) ye will;

Adam was told, ‘Eat as you please’ (haysu shi ‘tuma). The choice was Adams as to what he would eat. But for His Beloved Allah says, ‘I will feed you with My choice.’ I am delving deeper into this topic to reveal some secrets to you. What does the Beloved Prophet (Peace be upon him, his family and his companions) eat? Let us ask his beloved wife Hadrat Aisha Siddiqa, Hadrat Khathija and Abu Bakr Siddiq as to what they saw the Beloved Prophet eating? Let me explain. Allah is the Creator of body and soul and sustainer of both. The sustenance of body is different from that of soul. Remembrance Of Allah (zikre illahi) is sustenance of the soul and food is sustence for the body. Neglect the Remembrance Of Allah (zikre illahi) and the soul will whither and become weak. Leave eating food and the body will whither and become weak. Allah has made such a time for His Beloved that the soul overpowers his body so with the Remembrance Of Allah (zikre illahi) the soul is also sustained. His blessed body takes on angelic qualities. So when the Beloved Prophet asked the Companions ‘Are you like me? (ayyukum misli), this  was an opportune time for Hadrat Abu Bakr (may Allah be well pleased with him) to exclaim, ‘of course you are like us’, if this was their belief, as some misguided individuals maintain these days. They could also have provided proof from the Qur'an al karim, 18^th Sura, al-Kahaf: Verse 110:

                                  I am human being as you are human                                               

 

None of the Companions objected to the Beloved Prophet saying that none of them was like him. I can challenge you that no messenger ever told his followers that he was like them. They never said it to their followers but to the disbelievers. Also, no believer ever told their Prophet that they are equal to him. In Tafsir ibn Kathir it is stated that this statement was addressed to the unbelievers (kaafirs). When Allah said, kul He said, ‘O My Beloved! Tell these unbelievers (kaafirs).’ I am not going into details due to time constriction. No believer was said ‘I am human like you.’ So those who say that the Beloved Prophet told us, then you should now the condition of his belief. The Beloved Prophet was asked to tell this to those out of the fold and had not yet understood the Prophets status. Here there is a beautiful point also, since Allah asked the Beloved Prophet to proclaim this and did not want to even utter this being the Creator. Think! What did those within the fold say about the Beloved Prophet (Peace be upon him, his family and his companions). 

Abu Bakr Siddiq (may Allah be well pleased with him) said, "I have not seen anyone more handsome than you". Abu Huraira (may Allah be well pleased with him) said, " The sun and moon are envious of your brilliance". Hadrat Ali (may Allah be well pleased with him) said, "There has not been seen anyone as handsome before or after". Hadrat Hassan bin Thabit (may Allah be well pleased with him) said, " It is as if Allah has made you like you requested ". Hadrat Jibraeel (may Allah bless him with peace) said, ‘ in all my time and in the entire universe I have seen none like you. ’ Ponder upon what has been said by those who saw the Beloved Prophet and think how foolish are these statements of these latter day fools. So even in fasting we are not like the Beloved Prophet (Peace be upon him, his family and his companions). 

     Jihaad

If the Beloved Prophet (Peace be upon him, his family and his companions) goes out for Holy War (jihaad) it becomes compulsory (farz) upon every Muslim to join him. There is no other in the world who if he steps out for jihaad then it becomes compulsory upon all believers. So even in jihaad we are not like the Beloved Prophet (Peace be upon him, his family and his companions). 

Pilgrimage

Allah has sent out a call to all nations to come for pilgrimage. On reaching the boundaries of the Sacred Land we are asked to remove our clothing. Every male has to wear two pieces of unstitched cloth and every female is to adopt simplicity in dress. We ask Allah as to why we cannot come for pilgrimage in our other attire and He answers, ‘Adopt the dress code of My Beloved!’ Wrap yourself in these clothes, similar to what he wore so that he may wrap you in his garment on the Day Of Reckoning. On reaching the Sacred Mosque one is asked to Circle (tawaaf) The House OF Allah (Kaaba). On enquiry whether God lives in the house, the answer received is, No! So why do we call it the House Of God? Allah says that, ‘My Beloveds built it for My Pleasure, therefore I call it My House.’ Every action of Hajj on enquiry as to whether Allah performs all these rites is, No! So we ask as to why we call the entire pilgrimage (Hajj) farz if every action performed is a sunnat of the Beloved Prophet? Allah says, ‘I have called it farz so that it may be performed in My Court, but every action must be a reminder of My Beloveds action.’ The entire Hajj ritual in Makkah the Ennobled ushers in the State Of A Mad Lover or Diwaanagi. For the Pilgrims are performing acts like Mad Lover’s. Dressed in rags; circling the house of the Beloved, crying, shouting, embracing, kissing; running in between two mountains; sleeping on one piece of land at night and standing in the sun on the other; hair is unkempt, nails long; drinking water standing and throwing stones sometimes here and sometimes there. Every action of A Crazed Lover (diwaana) is adopted in the Hajj. But then Allah says, ‘Hey Crazed Lover (diwaana) ! Stop!  Remove your clothing and dress up properly. Cut your nails. I am now going to present you to the One I Love. Here you behaved as a Madman but where you are going to be in your full senses. In My Court if you falter he will intercede for you but in his court if you falter I will never forgive you.

Ba Khuda diwaana Bashi, Ba Muhammad ushayaar

 

Approach Allah as a crazy person. But be on your guard when approaching His Beloved.

When going to Madinah the Illuminated we are warned to be careful of our conduct, by Allah, in the Noble Qur'an in the 49^th Sura, al-Hujeraat: Verse,  2:

 

'O Believers do not raise your voices above the pitch of the voice of the Beloved Prophet (Peace be upon him, his family and his companions) and do not talk with him in the fashion, which you speak amongst yourselves. If you make even this slight unconscious mistake, remember all your prayers, fasting, Hajj, Zakaat, and every act of virtue will be annulled totally and you will not even be made aware of the annulment

Approach Allah as a crazy person. But be on your guard when approaching His Beloved. Tell me O Pilgrims!  Why did you circle the Kaaba? Why did you kiss the Black Stone? Why did you journey between Mounts Safa and Marwa?  Your answer will be that the Beloved Prophet (Peace be upon him, his family and his companions) had done all this therefore you did it. But, what was your intention for kissing the Black Stone? You will answer, because the Beloved Prophet (Peace be upon him, his family and his companions) kissed it. So, what was the Prophet’s intention?  Our intention or niyyat is different from the Beloved Prophet’s (Peace be upon him, his family and his companions) in every rite of Hajj so how do we perform itteba? So even in Hajj we are not like the Beloved Prophet (Peace be upon him, his family and his companions) since our intentions are different from his. A point to ponder upon here is that the kissing of the black stone was it worship? Remember even the Ka'aba and The Black Stone is ‘other than Allah’ to worship them also is shirk. So if we associate kissing with worshipping, then all Pilgrims are mushriks. So we come to learn that kissing is a different act from worshipping. That act which is shirk, is shirk in all circumstances. To ‘worship anything or being other than Allah’ is shirk. If the ‘act of kissing’ is also shirk then kissing the hands of the righteous out of reverence and the face of children out of love will also render the performer of these acts to be a mushrik. If a stone has a link with Allah and we kiss it the act is termed as worship (ibaadat) [10], so if we kiss a place (dar) that has a link with Allah, then even this act is termed as worship (ibaadat). This teaches us that kissing is done out of love and reverence and not with the intention of worshipping.  

Zam-Zam

When we drink Zam-zam it is Near Compulsory (Waajib) to stand and drink out of reverence for the blessed water, yet people find it hard to stand out of reverence for the Owner of the fount of Kausar. (Maalik- o- Saqi  e kausar ). The object of relating all these is to point out that even in performance of hajj we are not like the Beloved Prophet (Peace be upon him, his family and his companions). We cannot copy or make itteba of his hajj. 

Social Acts

We are allowed four wives while there is no restriction for the Beloved Prophet (Peace be upon him, his family and his companions). Our wives can remarry after our death but the Beloved Prophet (Peace be upon him, his family and his companions) wives were forbidden, because his death is not a termination of his functioning life. We cannot be like him in worshipping (ibaadat) and social transactions (muamalaat). The Beloved Prophet's excellence  (kamaalat) is definitely out of reach. He split the moon into two, brought back the setting sun, made pebbles recite the Kalimah, animals prostrated to him, trees bowed to him and went on Mi'raj. These are actions impossible to follow which I am expounding to make those fools who take the Beloved Prophet (Peace be upon him, his family and his companions) to be an ordinary mortal like them to at least feel ashamed of their foolish beliefs. This makes it clear that Itteba or to copy the Beloved Prophet’s actions is impossible. Intelligence is telling us that itteba is impossible, yet the Noble Qur'an is instructing us to perform itteba; this poses a problem. So itteba, although literally means to copy but within the context of this verse does not mean ‘we should imitate every action of the Beloved Prophet (Peace be upon him, his family and his companions) but implies we should copy as per his command. Follow the command and don’t even attempt to follow every action. Here the scholars could interject and say then the verse could have read fa ‘atiuni instead of fattabiuni.

 

Why was the word Itta’at or follow an order not used?

How can the word for imitation (itteba) be used yet the meaning implied is obedience (Itta’at)? Let me explain itteba means to copy so as long as you don’t love an action, you will not copy. So love is a prerequisite of itteba. Obedience (itta’at) can also be performed out of fear or greed. E.g. perform one chilla [11] of a sort and so much will be the reward. 

The word itteba is used and not itta'at or obedience because obedience can be done out of fear while itteba can only be performed out of love. The claim of love for Allah is the love for The Beloved Prophet (Peace be upon him, his family and his companions) furnished as proof. Also if one claims one loves the Beloved Prophet (Peace be upon him, his family and his companions) then the proof of this love is love for his Family (ahle bayt) and companions (sahaaba). For it can be that someone professes love for the Beloved Prophet but curses his companions. It can arise that someone professes love for the Beloved Prophet but bears arms against his family. It is impossible that the lover of his Family (ahle bayt) and companions (sahaaba) does not love the Beloved Prophet (Peace be upon him, his family and his companions). If we profess love for the Beloved Prophet's Family (ahle bayt) and companions (sahaaba) then present love of the Imams Of Shariah as proof. For it can happen that someone claims love for the Beloved Prophet's Family (ahle bayt) and companions (sahaaba) but he detests following Imam Abu Hanifa, Imam Shafei, Imam Maalik or Imam Hamnbal (may Allah be well pleased with them all). If one claims one loves the Imams Of Shariah then provide as proof love of the Imams Of Tariqah. For it can occur that one claims to love the Imams Of Shariah but is not prepared to follow the Schools Of Tariqah. The lovers of Awliya are definitely following the Imams Of Shariah.   We always profess, ‘we will not leave Holding Fast (daaman) of awliya’ and the question could be raised that why we don’t say ‘we will not leave Holding Fast (daaman) of the Beloved Prophet’? The answer is that if we proclaim, ‘we will not leave Holding Fast (daaman) of the Beloved Prophet’ then in this proclamation those who leave holding fast to the Beloved Prophet ‘s Family (ahle bayt) and companions (sahaaba). So we proclaim that in which our belief system (aqaaid) is reflected. For when we proclaim ‘we will not leave Holding Fast (daaman) of Ghawth al-Azam’ then this spells out that this includes all the categories including Imams of Fiqh and Tariqah, all Sahabah and Ahle Bayt. So we stretch out such a rope to hold fast onto that it is linked to all. We have to make a distinction of our recognition. For it has happened that he who does not distinguish can be fooled. E.g. Is not the instruction for Durood Shareef given in the Noble Qur'an? Ask Allah to bless the Beloved Prophet (durood) and you bless him (salaam) [Sallu alaihi salimu] is mentioned in Noble Qur'an. We accordingly recite, ‘O Allah! Send your blessings on our Leader Muhammad and bless him.’ [Allahumma sale ala Sayyiduna Muhammad] So we noticed that people became enemies of the Beloved Prophet’s Family (ahle bayt), and bore arms against them, we decided to add to the durood so that it may be clarified that we are not enemies of the Prophet’s Family (ahle bayt). So we added, ‘O Allah! Send your blessings on our Leader Muhammad and bless him and his family’ [Allahumma sale ala Sayyiduna Muhammad wa ala ahle Muhammad]. This distinguished us as lovers of his family. We noticed that people became abusive of the Beloved Prophet’s Companions  (sahaabah), we decided to add to the durood. So we added, ‘O Allah! Send your blessings on our Leader Muhammad and bless him and his family and companions ’ [Allahumma sale ala Sayyiduna Muhammad wa ala ahle Muhammadwa ala ashaabe Muhammad’. As different groups arose rejecting certain aspects of Beloved Prophets personality and excellent qualities we increased the Darood Shareef. Hence we have ‘The Invocation Of The Crown’ (Durood-e-Taaj).

allahumma salli `ala sayyidina wa mawlana Muhammad sahibi al-taji wal-mi`raji wal-buraqi wal-`alam dafi` al-bala'i wal-waba'i wal-qahti wal-maradi wal-alam

ismuhu maktubun marfu`un mashfu`un manqushun fi al-lawhi wal-qalam sayyidi al-`arabi wal-`ajam jismuhu muqaddasun mu`attarun mutahharun munawwarun fil-bayti wal-haram shams al-duha badr al-duja sadr al`ula nur al-huda kahf al-wara misbah al-zulam jamil al-shyam shafi` al-umam sahib al-judi wal-karam wallahu `asimuhu wa jibrilu khadimuhu wal-buraqu markabuhu wal-mi`raju safaruhu wa sidratu al-muntaha maqamuhu wa qaba qawsayni matlubuhu wal-matlubu maqsuduhu wal-maqsudu mawjuduhu sayyid al-mursalin khatim al-nabiyyin shafi` al-mudhnibin anis al-gharibin rahmatun li al-`alamin rahat al-`ashiqin murad al-mushtaqin shams al-`arifin siraj al-salikin misbah al-muqarrabin muhibb al-fuqara' wal-masakin sayyid al-thaqalayn nabiyy al-haramayn imam al-qiblatayn  wasilatina fi al-darayn

sahibi qaba qawsayn mahbub rabbi al-mashriqayni wal-maghribayn jadd al-hasani wal-husayn mawlana wa mawla al-thaqalayn Abi al-Qasimi MUHAMMAD Ibni `Abdillah nurin min nurillah

ya ayyuha al-mushtaquna bi nuri jamalihi sallu `alayhi wa alihi wa sallimu taslima

Allahumma salli `ala Muhammadin wa `ala ali Muhammadin wa sallim

O' Allah, send blessings and Peace upon our Master and Patron Muhammad, The Owner of the Crown and the Ascent and the Heavenly Steed (Buraaq) and the Standard, The Repeller of Affliction and Disease and Drought and Illness and Pain. His name is written on high, served and engraved in the Tablet and the Pen, The Leader of All, Arabs and non-Arabs, Whose body is sanctified, fragrant, and pure, Illumined in the House and the Haram, The Sun of Brightness, the Full Moon in Darkness, The Foremost One in the Highest Fields, the Light of Guidance,

The Cave of Refuge for Mortals, the Lamp That Dispels the Night, The Best-Natured One, The Intercessor of Nations, The Owner of Munificence and Generosity. Allah is his Protector, Gabriel is his servant, The Buraq is his mount, the Ascent is his voyage, The Lote-Tree of the Furthermost Boundary is his station, Two Bow-Lengths or Nearer is his desire, His desire is his goal, and he has found his goal, The Master of the Messengers, the Seal of the Prophets, The intercessor of sinners, the friend of the strangers, The Mercy for the Worlds, The rest of those who burn with love, the goal of those who yearn, The sun of knowers, the lamp of travellers, The light of Those Brought Near, The friend of the poor and destitute, The master of Humans and Jinn, The Prophet of the Two Sanctuaries, The Imam of the Two Qiblas, Our Means in the Two Abodes, The Owner of Extreme Proximity (Qaba Qawsayn), The Beloved of the Lord of the Two Easts and the Two Wests, The grandfather of al-Hasan and al-Husayn, Our patron and the patron of Humans and Jinn: Abu al-Qasim MUHAMMAD Son of `Abd Allah, A light from the light of Allah. O you who yearn for the light of his beauty,

Send blessings and utmost greetings of peace Upon him and upon his Family.

    Hadrat Ali Murtaza: It was the occasion of the drafting of the Treaty Of Hudaibiya and Hadrat Ali wrote --- 'Muhammad, Messenger of Allah'. Suhail ibn Amr objected saying we refuse to accept Muhammad as Messenger of God, so you should write, 'Muhammad the son of Abdullah'. The Beloved Prophet (Peace be upon him, his family and his companions) instructed Hadrat Ali to erase the words ‘Messenger of Allah’ (Rasulullah) from the document. Hadrat Ali refused, saying we did not come here to erase the name of the Messenger of Allah but to uphold it. So the Beloved Prophet (Peace be upon him, his family and his companions) picked up the paper and himself erased the words 'Messenger of Allah' and himself wrote Son of Abdullah [12]. This was the first act recorded in Seerah that the Beloved Prophet wrote, so that in future we may refute those who say he could not write.

     

O' Abu Bakr Siddiq! OAli Murtaza! Is it not mentioned in the Noble Qur'an that you should obey the Beloved Prophet (Peace be upon him, his family and his companions)? Did you not see what happened to Iblis? They reply, ‘Iblis refused being arrogant ant wanting to be greater than the messenger. Our refusal was based on reverence wanting to remain slaves of the Messenger. His refusal made him rejected (mardood) whilst our refusal has made us beloved (mahboob). Do you see even refusal based on love is blessed? One more point that comes to mind is that when the Beloved Prophet came to join the salaah did his thought not occur in the minds of the musallees? They clapped? If any Scholar comes to you whilst praying and you clap will your salaah be valid? Think! That was the age that the thought of the Beloved Prophet whilst praying fragranced the prayer so how could it not be valid. Remember also that incident when the Beloved Prophet (Peace be upon him, his family and his companions) is prostrate (sajda) and the infant Imam Hassan and Hussain (may Allah be well pleased with them) climb onto his back. The Beloved Prophet prolonged his prostration. At this point we ask as to why did the Beloved Prophet go into prostration and why is he prolonging the prostration? The answer being that he prostrated for the sake of Allah and prolonged the prostration for Imam Hussain. So did not the thought of Imam Hussain and love for him occur to the Beloved Prophet whilst he was in prayer? Was his prayer valid or not? If the prayer of the grandfather is not invalidated when he thinks of his grandson then how can the prayer of a follower not be accepted when he thinks of his Prophet? 

 

Translation of a lecture delivered by Shaykh al Islam Hadrat Allama Sayyad Madani Mia Ashrafi

In Urdu in South Africa in 1984/ 1404

At The Sparks Road Masjid,
Overport,
Durban,
South Africa

Translated by:

Irshad Soofi :Chishti Nizami Habibi Soofi

Khanqae Habibia Soofia

189 East Street

Pietermaritzburg

Kwa - Zulu Natal

Republic of South Africa

 

---

[13] Bukhari: Chapter58, Book of Reconciliation, Hadith 2544

---

TOP

[1] Salat: Prayer. Salat refers particularly to the ritual prayer. It is a connec­tion (sila) between the slave ('abd) and his Lord (rabb). The Salat itself symbolizes the joining to Allah. The seven bodily postures of the ritual prayer are symbols of the stages on the Spiritual Journey of Return to the Source and also the seven levels of knowledge through which the traveller passes on his ascent. As "the one who performs the prayer" (musalli) approaches closer to Allah, the more profound and intense is his Salat. The Beloved Prophet Muhammad said, "The prayer without you is better than seventy". As his heart is purified through spiritual struggle and the Remembrance of Allah, and as he journeys along the Path of Return, the traveller (salik) leaves his lower-self behind. Initially the Divine Light radiates into the heart of the musalli /salik. Gradually this Light increases and spreads, and eventually, through the Infinite Grace of Allah, it infuses and permeates every atom of his being. Then does he pray a prayer, which is without himself, because "None worships Allah but Allah".

­