Youm e Wisal Sayyidah Khadijah سلام اللہ علیہا

 

WhatsApp Image 2019-05-16 at 12.53.04 PM

Today the #10th of #Ramadan marks the death Anniversary Umm’ul Momineen, the first to accept Islam, the first wife of the Prophet, Makhdooma’ay Ka’inaat, the most beloved wife of Rasoolullah, the Mother of Sayyida Fatimah, the Great Grandmother of Sa’daat, the Grandmother of Hasan and Husayn, Hazrat Sayyida Khadija tul-Qubra (سلام الله علیها).

In the history of Islam we don’t find another woman like Hazrat Sayyida Khadija tul-Qubra for who Allah(تعالی) sent greetings via Sayiduna Jibra’il (علیه السلام).

Hazrat Abu Hurayra(رضي الله تعالی عنه) said “Jibreel came to the Prophet and said, ‘O Messenger of Allaah! This is Khadija coming to you with a dish. When she reaches you, greet her on behalf of her Lord and on myu behalf and give her the great news of having a palace made of Qasab in Paradise, wherein there will be no noise (soundproof).

Ahle Islam Ki Maadrane Shafiq
Baanwane Taharat Pe Lakhon Salaam
Jalwa Gayyane Baitush Sharaf Par Durood
Pard Gayyane Iffat Pe Lakhon Salaam
Sayyema Pahli Maa Kahfe Amno Ama’n
Haq Guzare Rifakat Pe Lakhon Salaam
Arsh Se Jispe Tasleem Naazil Hue
Us Saraye Salamat Pe Lakhon Salaam
Manzilun Min Kasab La Nasab La Sakhab
Aise Koshak Ki Zeenat Pe Lakhon Salaam
(Ala Hazrat)

Naam: Sayyadna Khadija Raziyallahu Taala Anha

Waalid: Khawilad bint Asad

Walida: Fatima bint Zaaydah

Wiladat: Huzoor ﷺ ki Wiladat se 15 Saal Qab

Shau’har: Huzoor Sallallahu Taala Alaihi Wasallam (ﷺ)

Nikah: Elane Nubuwat Se 15 Saal Qabl

Aulad: (6) Hazrat Qasim, Hazrat Abdullah,Hazrat Zainab,Hazrat Rukayya, Hazrat Umme Kulsum, Hazrat Fatima Zahra Rizwanullahi Taala Alaihim Ajmayeen

Wisaal: 10 Ramzan Hijrat Se 3 Saal Qab

Allah(تبارک وتعالی) give us the true ability to love, honour and respect the Mother of Believers (Wife) of Sayiduna Rasoolullah (ﷺ)

 

WhatsApp Image 2019-05-16 at 12.52.35 PM

#10th #Ramzan Yaum E Wisal E Umm Ul Mominin, Joza E Rasool, Madar E Batool, Nani E Hasnain Karimain, Sayyidah Tahira Aabida Pakiza Zahida Khadijat Al Qubra سلام اللہ علیہا

-> Sayyidah Khadijat Al Qubra ع Ka Zikr Aapke Wisal Ke Ba’ad Bhi Barha Kiya Jata Tha:-

Sayyidah Ayesha Siddiqa سلام اللہ علیہا Farmati hai ke Mai Nabi e Kareem صلی اللہ علیہ وآلہ وسلم ki Azwaj e Mutaherat علیہم السلام par mai kisi par Itna rashq nhi karti Jitna Sayyidah Khadija ع pe Halanke wo mere nikah se pehle hi Intekal farma gayi thi lekin Mai aap ع ko Inka zikr farmate huye sunti thi.

Hazrat Ayesha Siddiqa سلام اللہ علیہا farmati hai ke hayat E Zahiri ke aakhri Ayam Mai Huzoor علیہ السلام Inka zikr Es kasrat se farmaya karte Barha aisa hota ke Mai Rashk E Aamez Jazbat ki shiddat se maglub Ho jati aur Ba’az awkat Itna Zikr Hota ke usse mazbur hoke Gila Karne lagti aur baad Mai mujhe iska dukh bhi hota.

-> Khadija سلام اللہ علیہا Ke Alawa Aur Koi Khatoon Hai Hi Nhi:-

Hazrat Ayesha Siddiqa رضی اللہ عنہ Farmati hai Ke Ek Dafah Risalat E Ma’ab صلی اللہ علیہ وآلہ وسلم Apni Mazi ki biti huyi baato ko yaad kar rahe hai the ke aur Hazrat E Khadija سلام اللہ علیہا ka zikr is Kasrat se darmiyan Mai aaya ke Ba’az awkat Mai Huzoor ع Ki Khidmat Mai Arz Kardeti Ke Dunia Mai Khadija سلام اللہ علیہا Ke Siwa Koi Awrat Hai Hi Nhi

-> Sha’ab E Abu Talib علیہ السلام :-

Ye wo jagah he jaha Huzoor Sarwar E Qaunain صلی اللہ علیہ و آلہ و سلم ne Apne Chacha Huzoor Sayyiduna Abu Talib علیہ سلام, Apni Zoja Sayyidah Khadijat Al Qubra سلام اللہ علیہا Aur Apne Bhai Sayyiduna Maula Ali علیہ السلام aur khanwad علیہم السلام ke digar afrad ke sath 3 saal guzare. Us Ghati Mai jo ek Tarah ka Qaid Khana Tha. Ye ek ghati he Mecca se door jaha par sarkar E do Aalam صلی اللہ علیہ و آلہ و سلم ne 3 saal na qabile bayan aur Bohot taklif ke saath Basar kiye. 3 saal Baad jab ye Mamla Khatam Hua To Bimari Aur Zayifi ke Aalam Mai Sayyidah Khadijat Al Qubra Ka Waisal Ho Gaya. Aap صلی اللہ علیہ و آلہ و سلم Abhi us gham se ubhre bhi na the Aur ye Saal Khatam Bhi Nhi Hua Tha ke aap ع ke chacha Sayyiduna Abu Talib علیہ السلام ka bhi Wisal hogaya. Es Dohre Sadme ke bina par jo Huzoor ki ek hi Saal Mai uthana padha. Es wajah se is Saal ki ” Aam Ul Hujn ” Yani Gham Ka Saal kaha jata hai.

Kitab:- Sirat E Sayyidah Khadijat Al Qubra سلام اللہ علیہا
Safah:- 31, 32, 42 43
Musannif:- Dr. Muhammad Tahir Ul Quadri

WhatsApp Image 2019-05-16 at 12.51.58 PM

کہتا ہے تیری شان میں قرآن خدیجہّ
دین کو دیا ہے مال ہے بیان خدیجہّ

بیاں کروں کیسے تیری شان خدیجہّ
نواسے ہیں تیرے جنت کے جوان خدیجہّ

شوہر ملا جسکو مزمل و مدثر
کل انبیاّ کا وہ بھی ہے سلطان خدیجہّ

بیٹی ملی جسکو وہ خاتون جناں ہے
ہے داماد تیرا کل ایمان خدیجہّ

نواسی تیری ایسی جو حیدرّ بھی بنی ہے
ہلایا تھا جس نے یذید کا ایوان خدیجہّ

راس آۓ گی نہیں اس کو بھی جنت کی ہواۂیں
جو رہیتا ہے تیرے رتبے سے انجان خدیجہّ

مالوں سے مدد اور کبھی جانوں کے نذرانے
ہے دین پہ تیرے کنبے کا احسان خدیجہّ

کنبہ تیرا ہردور میں ہے دین کا سہارا
اس منزل حق کی ہے عرفان خدیجہّ

آۓ نزع مجھ پہ تو رفیق کو عطا ہو
کردینا میری منزل کو آسان خدیجہّ
سلام اللہ علیہا

Advertisements

Shah Akbar Danapuri

सूबा-ए-बिहार अपनी अज़मत के लिहाज़ से दीगर जगहों पर फ़ौक़ियत रखता है। इस्लाम की आमद के पहले यहाँ बौध और जैन मज़हब की ता’लीमात आम थीं। 576 हिज्री के बा’द मुस्लमानों की आमद सूबा-ए-बिहार के खित्ते में कसरत से हुई । फ़ातिह-ए-मुनीर हज़रत इमाम मुहम्मद अल-मारूफ़ ब-ताज-ए-फ़क़ीह मक्की की तीन औलाद मुहम्मद इसराईल,मुहम्मद इसमाईल और अबदुल अज़ीज़ ने यहाँ इस्लाम की तरवीज-ओ-इशाअत ख़ूब ख़ूब की। ये जगह इब्तिदा  ही से इल्मी माहौल का आइना-दार रही। ना सिर्फ़ नस्र बल्कि नज़्म में भी जो इब्तिदाई नुक़ूश पाए जाते हैं उन में बिहार का हिस्सा नुमायाँ नज़र आता है । अदब के मैदान में जो काम बिहार के सूफ़ियों ने अंजाम दिया शायद ही ख़ालिस अदब-नवाज़ों ने वो काम किया हो । सूबा-ए-बिहार में उर्दू ज़बान व अदब की ख़िदमत करने वालों में एक मो’तबर नाम सूफ़ी मशरब बुज़ुर्ग  सय्यद शाह मुहम्मद अकबर अबुलउलाई दानापुरी  का भी है। 
विलादत-ओ-नाम :शाह मुहम्मद अकबर दानापुरी 27शाबान बरोज़ चहार शंबाब ब-वक़्त-ए- इशराक़ 1260हिज्री मोहल्ला नई बस्ती( अकबराबाद) आगरा में पैदा हुए। आपका नाम मुहम्मद अकबर और तख़ल्लुस अकबर था । आप के वालिद-ए-माजिद हज़रत मख़दूम शाह सज्जाद अबुलउलाई दानापुरी अकबराबाद में रूश्द-ओ-हिदायत के ग़रज़ से क़याम फ़रमा थे। उन के बड़े भाई शाह मुहम्मद क़ासिम  अबुलउलाई दानापुरी भी अकबराबाद में रहा करते थे। आप की तारीख़-ए-विलादत इस शे’र से निकलती है:

चूँ ब-दह्र ईं मलक ख़िसाल आमद

दुर्र-ए-मकनूँ फ़ैज़-ए-साल आमद

जब आप चालिस दिन के हुए तो आप की वालिदा बसीरून निसा उर्फ़ बशीरन बिंत-ए- सय्यद मुहम्मद आसिम क़ादरी (साकिन क़स्बा रहो ज़िला गया )आप को मज़ार-ए- शाह अमीर अबुलउला अहरारी इंसान अकबरआबादी मुतवफ़्फ़ा 1061 पर ले कर हाज़िर हुईं और चालिस रोज़ की नियत से वहीं दरगाह शरीफ़ पर मो’तकिफ़ हो गईं । दरमान-ए-एतिकाफ़ आपकी वालिदा  ने देखा कि मज़ार-ए- मुक़द्दस शक़ हो गई और हज़रत ने  बच्चा को गोद में  ले कर ख़ूब प्यार किया। सुब्ह को जब ये ख़्वाब आपकी वालिदा ने  बयान किया तो आप के अ’म्म-ए-अक़्दस बहुत ख़ुश हुए और फ़रमाया कि मा’लूम होता है ये बच्चा इक़बाल-मंद होगा और इस से सिलसिला-ए-अबुलउलाइ को फ़रोग़  होगा इंशाअल्लाह। चुनांचे आपके अम्म-ए-मुअ’ज़्ज़म  की ये ता’बीर हर्फ़ ब-हर्फ़ पूरी हुई और हज़रत शाह मुहम्मद अकबर दानापुरी अपने वक़्त के आफ़ताब-ए-विलायत बने और हज़ारों लाखों लोग सूबा-ए-बिहार, बंगाल,उत्तर प्रदेश, मध्य प्रदेश, राजस्थान, दक्कन और दीगर मुमालिक मसलन पाकिस्तान , बंगलादेश, मक्का मुकर्रमा. मदीना मुनव्वरा , अमरीका वग़ैरा में आप से मुरीद हुए ।

ता’लीम व तर्बियत–ए-ज़ाहिरी-ओ-बातिनी: जब आप पाँच बरस के हुए तो अ’म्म-ए-अक़्दस  ने आप की बिस्मिल्लाह अदा फ़रमाई और ख़ुद ही इल्म–ए-ज़ाहिरी की ता’लीम देते रहे फिर एक दीनी दरसगाह में आप को दाख़िल कर दिया। चूँकि आप काफ़ी ज़हीन थे  और हाफ़िज़ा भी ख़ूब था जल्द ही इल्म-ए- ज़ाहिरी  से फ़ारिग़ हो गए अब आप के अम्म-ए-मुकर्रम ने आप को तालीम-ए-बातिनी देनी शुरू की। थोड़े ही अ’र्से में आप उलूम –ए-ज़ाहिर-ओ-बातिन से आरास्ता-ओ-पैरास्त्ता हो गए । आप के अम्म-ए- मुअज़्ज़म  भी इल्म-ए-ज़ाहिरी में बा-कमाल और रूहानियत में बे-मिसाल थे ।आप से सिलसिला-ए-अबुलउलाइया ख़ूब ख़ूब जारी हुआ । इन मराहिल के बा’द आप ने अम्म-ए-अक़्दस  के दस्त –ए-हक़-परस्त पर 2 रमज़ान -उल-मुबारक 1281 को सिलसिला-ए-आ’लिया नक़्शबंदिया अबुलउलाइया में बैअ’त  फ़रमाई और 27 रमज़ान -उल-मुबारक 1281 हिज्री ब-वक़्त –ए-नमाज़–ए-सुब्ह ब-मक़ाम-ए-ख़ानक़ाह मोहल्ला शाह टोली, दानापुर शरीफ़,पटना तमाम सलासिल की इजाज़त-ओ-ख़िलाफ़त से मुशर्रफ़ हुए । 
आप के वालिद-ए-माजिद हज़रत मख़दूम शाह सज्जाद दानापुरी थे जो सय्यद शाह तुराब-उल-हक़ मोड़वी सुम्मा दानापुरी इब्न –ए-सय्यद तय्यिबुल्लाह मोड़वी इब्न-ए-सय्यद अमीनुल्लाह नौआबादी इब्न-ए-सय्यद मुनव्वरुल्लाह नौआबादी इब्न-ए- इनायत उल्लाह चिशती नौआबादी के फ़र्ज़ंद-ए-असग़र थे । शाह तुराबुल हक़ मोड़वी का निकाह  दानापुर शरीफ़ , शाह टोली की दुख़्तर-ए- नेक अख़्तर सय्यिदा हफीज़ा साहिबा मुतवफ़्फ़ा 1242 से हुआ। आप बुज़ुर्गान-ए-तरीक़त के इसरार पर दानापुर शरीफ़ ससुराल में रह गए और बस गए। बा’द में आप की औलाद भी यहीं रही और ख़ूब ख़ूब फली फूली। मोहल्ला शाह टोली,दानापुर शरीफ़ को जो चार चांद लगे और उस मुहल्ले को उरूज हुआ वो सय्यद शाह मुहम्मद तुराबुलहक़ की आल औलाद से हुआ। इस ख़ानदान से काफ़ी दरवेश और औलियाउल्लाह, उल्मा, हुकमा व अह्ल-ए-दानिशमंद पैदा हुए। उन सब के मज़ारात यहीं शाह टोली के आबाई क़ब्रिस्तान में हैं।

तर्ज़-ए-मुआ’शरत-ओ-अख़लाक़-ओ-आदात: आप की मुआ’शरती ज़िंदगी सादगी से इबारत थी ।लिबास में भी सादगी थी हमेशा ख़ालता-दार पायजामा ,नीचा कुर्ता ,शाना पर बड़ा रूमाल और पल्ला की टोपी और कभी अँगरखा ज़ेबतन फ़रमाया करते थे । मकान की ज़ीनत सादा थी ।आप अपने दीवान में इरशाद फ़रमाते हैं

फ़क़ीर-ख़ाना के देखो तकल्लुफ़ात आ कर

कि फ़र्श-ए-ख़ाक है उस पे बोरिया भी है

मुरग़्ग़न  ग़िज़ा से हमेशा एहतियात फ़रमाते थे और कभी खा भी लेते थे। मछली से अलबत्ता हमेशा परहेज़ रहा ।इस की वजह आपने ख़ुद दीवान-ए- जज़बात-ए-अकबर  में यूं  बयान फ़रमाई है :
उसी ज़माने से है एहतियात मछली की * हुई है जब से मुज़म्मिल शरीफ़ शुरू
आप बहुत ख़लीक़ थे। मिज़ाज  में इन्किसार था ।किसी बुराई का इंतिक़ाम दुश्मन से नहीं लेते थे। ‘बा दोसताँ तलत्तुफ़ बा दुशमनाँ मदारा’ पर आप का पूरा अ’मल था। वतन में आप के ख़ानदान के बा’ज़ लोग ऐसे नुक्ता-चीं थे जो हमेशा आप को ईज़ा दिया करते थे मगर आप हमेशा उनकी ईज़ा पर सब्र फ़रमाया करते थे । इस का इज़हार आप ने अपने दीवान तजल्ली-ए-इश्क़ के सफ़हा 143 पर इस तरह किया है।

यूसुफ़ से भी ज़्यादा दिए हैं भाईयों ने ग़म

परदेसी बन के रहते हैं अपने वतन में हम

आप के दिल में दर्द बहुत था किसी की तकलीफ़ और मुसीबत देख कर आप बेचैन हो जाते थे और उस को दूर करने की कोशिश फ़रमाते थे ।जज़बात-ए- अकबर सफ़हा 120 पर इसी दर्द-ए-दिल को बयान फ़रमाते हैं:

दर्द-ए-दल ने मुझे बेदाम ख़रीदा अकबर

कम सिनी से ही हमारी रिफ़ाक़त में यही

आप हमेशा और हर हालत में अल्लाह रब्बुल इज़्ज़त पर भरोसा फ़रमाया करते थे और लोगों से कहते थे  कि तवक्कुल अ’लल्लाह ईमान का जुज़्व-ए-आ’ज़म है। इस के मुतअ’ल्लिक़ अपने दूसरे दीवान ‘जज़बात-ए- अकबर’ में फ़रमाते हैं:

है तवक्कुल मुझे अल्लाह पर अपने अकबर

जिस को कहते हैं भरोसा वो भरोसा है यही

दूसरी जगह फ़रमाते हैं:

क्यों मारे मारे फिरते हो अकबर इधर उधर

बैठो तो घर में पहूंचेगा अल्लाह का दिया

आपने ज़िंदगी भर किसी से क़र्ज़ ना लिया मगर लोगों को क़र्ज़ –ए-हसना दिया करते थे । ज़्यादा-तर वापस नहीं लिया करते थे । किसी साइल को महरूम ना करते थे । आप के विसाल के बा’द इस अ’जीब-ओ-ग़रीब बात का इन्किशाफ़ हुआ कि आपने दानापुर शरीफ़ और आगरा में बेवाओं का माहाना  वज़ीफ़ा  मुक़र्रर कर रखा था। आप हर शख़्स से मोहब्बत से पेश आया करते थे जो लोग हर वक़त  मज्लिस में हाज़िर रहते थे सब पर आपकी मोहब्बत-ओ-नवाज़िश यकसाँ रहती थी। 
सच है शैख़ सा’दी शीराज़ी ने ऐसे ही बुज़ुर्गों के मुतअल्लिक़ ही लिखा है:

शनीदम कि मर्दान-ए-राह-ए-ख़ुदा

दिल-ए-दुश्मनाँ रा न-कर्दन्द तंग
किसी का ज़ुल्म सहना और बर्दाश्त करना फिर सब्र करना यह काम मर्दान-ए-ख़ुदा का है ।

एक शख़्स आप की घड़ी ले गया दूसरे दिन हाज़िर हो कर कुछ मदद का ख़्वाहाँ हुआ तो आप ने उस को पाँच रूपये दे दिया और उस को कोई मलामत ना की।

तलामिज़ा-ए-अकबर :आप के शागिर्दों की ता’दाद बहुत ज़्यादा है, चंद मशहूर शागिर्द कुछ इस तरह हैं: हज़रत सय्यद शाह मुहम्मद मोहसिन अबुलउलाई दानापुरी, मुतवफ़्फ़ा 1364 (साहबज़ादे-ओ-जानशीं ), सय्यद शाह नज़ीर हसन अबुलउलाई नज़ीर दानापुरी मुतवफ़्फ़ा 1343,सय्यद शाह मुहम्मद कबीर अबुलउलाई इर्फ़ान दानापुरी मुतवफ़्फ़ा 1330,सय्यद शाह वाइज़ उद्दीन अबुलउलाई वाइज़ दानापुरी मुतवफ़्फ़ा 1359,मीर सय्यद मुहम्मद निसार अली अबुलउलाई निसार अकबराबादी मुतवफ़्फ़ा  1339,शैख़ मुहम्मद इदरीस अबुलउलाई अज़ीम आबादी सुम्मा अररयावी मुतवफ़्फ़ा 1351,शाह अबदुल्लाह अहक़र दानापुरी,सय्यद शाह मुहम्मद मुबारक हुसैन मुबारक अज़ीमआबादी , सय्यद शाह ग़फ़ूरुर-रहमान हम्द काकवी,सय्यद शाह अब्दुल अज़ीम अबुलउलाई अख़तर व अनवर दानापुरी मुतवफ़्फ़ा 1348,सय्यद फ़ज़ाउर रहमान फ़ज़ाई अकबराबादी सुम्मा अजमेरी,शौक़ अजमेरी, सैफ़ फ़र्ख़आबादी, सय्यद नसरुल्लाह नसर दानापुरी,शैख़ नसीमुल्लाह नसीम दानापुरी , अब्दुल-ग़फ़ूर नैयर दानापुरी 335,सय्यद शाह रुकनु द्दीन आरिफ़ दानापुरी मुतवफ़्फ़ा 1333, अब्दुल-वाहिद ख़ां कौसर दानापुरी मुतवफ़्फ़ा 1335, शैख़र बुलाक़ी क़मर दानापुरी मुतवफ़्फ़ा 1328, मुहम्मद अकबर खाँ सतूल दानापुरी ,मुहम्मद यूसुफ़ खाँ यूसुफ़ दानापुरी,सय्यद मुहम्मद यहया दानापुरी मुतवफ़्फ़ा 1320, अबदुर्रहमान रहमत दानापुरी , अब्दुर रफ़ीक़ रफ़ीक़ दानापुरी मुतवफ़्फ़ा 1335,मिर्ज़ा अल्ताफ़ अली दानापुरी, सय्यद ज़हूरुद्दीन ज़हूर अज़ीम आबादी , सय्यद बदरु द्दीन बदर अज़ीम आबादी , जौहर बरेलवी ,नाज़िश अज़ीम आबादी,शैदा बिहारी,क़ैस गयावी, मस्त गयावी, दोस्त मुहम्मद इल्म गयावी,मज़ाहिर गयावी, सहबा गयावी, रौनक़ गयावी,हिंदू गयावी, बाबू प्रणव चंद्र माह दानापुरी वग़ैरा वग़ैरा ।
तसनीफ़ात-ओ-शाइरी :सफ़र-ए-हज से वापसी के बा’द आपने तसनीफ़ात की तरफ़ पूरी तवज्जा दी। उन तसनीफ़ात को पढ़ने के बा’द शाह अकबर दानापपुरी की इस्तिदाद और तबह्हुर-ए-इल्मी का पता चलता है कि आप किस बुलंद-पाया के इन्सान थे और शरीअ’त-ओ-तरीक़त में कामिल थे। तसनीफ़ात की फ़िहरिस्त ये है : चराग़ –ए-का’बा मतबूआ’301, आगरा , इरादा मतबूआ,301 आगरा, ख़ुदा की क़ुदरत मतबूआ’305 पटना,नज़र-ए-महबूब मतबूआ’306 आगरा, मौलूद-ए-फ़ातिमी मतबूआ307 आगरा ,इदराक मतबूआ309 आगरा, सैर-ए-देहली मतबूआ 311 आगरा, दिल मलफ़ूज़ात-ए- शाह अकबर दानापुरी , मतबूआ 1312,आगरा (जामेअ’ मीर सय्यद, निसार अली अकबराबादी),तारीख़-ए-अ’रब मुकम्मल दो जिल्द  मतबूआ318 आगरा, अहकाम-ए- नमाज़ मतबूआ320 आगरा, रिसाला-ए-ग़रीबनवाज़ मतबूआ आगरा, अशरफ़ुत -तवारीख़ मुकम्मल तीन जिल्द मतबूआ ( जिल्द-ए- अव्वल322),(जिल्द-ए-सानी325),(जिल्द-ए- सालिस328),आगरा,सुरमा-ए-बीनानई मतबूआ343इलाहाबाद आबाद,लखनऊ,रिसाला-ए- इल्तिमास मतबूआ344 आगरा,नाद-ए-अली मतबूआ358, इलाहाबाद, शोर-ए-क़यामत मतबूआ आगरा, तुह्फ़ा-ए-मक़बूल (क़लमी),मौलूद-ए-ग़रीब (क़लमी),अख़बारुल इश्क़(क़लमी),मस्नवी-ए-रूह(क़लमी),उर्दू मंजूम बेगम (क़लमी),रिसाला-ए-ख़िज़र क़लमी ( दीवान तजल्लियात-ए-इशक़ मतबूआ 1316 आगरा, जज़बात-ए-अकबर मतबूआ 1333 आगरा, वग़ैरा वग़ैरा ।
आप को बचपन से शेर-गोई का शौक़ था । हर वक़्त क़वाफ़ी-ओ-रदीफ़ और मुहावरा की फ़िक्र में लगे रहते थे दर्सी किताबों की तकमील के बाद यह शौक़ काफ़ी बढ़ गया। उस्ताद की तलाश थी हज़रत शाह ग़ुलाम आज़म इलाहाबादी )सज्जादानशीं दाइरा-ए-शाह अजमल, इलाहाबाद पर दिल माइल ना होने के बा’द हज़रत मौलाना वहीदुद्दीन वहीद इलाहाबादी मुतवफ़्फ़ा 1319हक़्क़ी की ख़िदमत में बग़रज़-ए-इस्लाह-ओ-शागिर्दी पहली बार हाज़िर हुए और अपना तआ’रुफ़ कराया। हज़रत मौलाना वहीदुद्दीन वहीद इलाहाबादी ने निहायत गर्म-जोशी और मुहब्बत से आपका ख़ैर- मक़्दम किया और क्यों ना हो क्योंकि ये उस घराने के चश्म-ओ-चराग़ थे जिस से बड़े बड़े बादशाहान-ए-वक़्त-ओ-दीगर माहिरिन-ए-इल्म-ओ-फ़न मुंसलिक थे और  हल्क़ा में दाख़िल कर लिया। सय्यद मुहम्मद अकबर इलाहाबादी भी वहीद इलाहाबादी के हल्क़ा-ए- शागिर्दी में दाख़िल हुए। ये दोनों हज़रात शायरी में भी उस्ताद भाई बन गए और तरीक़त में पहले से पीर भाई थे इसलिए कि अकबर इलाहाबादी ने हज़रत शाह मुहम्मद क़ासिम दानापुरी  से बैअ’त कर ली थी जो शाह मुहम्मद अकबर दानापुरी के हक़ीक़ी चचा और पीर थे । इन दोनों में बड़ी मुहब्बत-ओ-उन्सियत थी ।नज़र-ए-महबूब मतबूआ306,आगरा में एक ख़त अकबर इलाहाबादी का हज़रत शाह मुहम्मद अकबर दानापुरी के नाम शाए हुआ जिसकी तहरीर ये है:
सरताज-ए- बिरादारान-ए-तरीक़त, मस्नद आरा-ए- बज़्म –ए-मारिफ़त ज़ादल्लाहु इरफ़ानहु तस्लीम ।
आपकी तहरीर के वरूद ने इज़्ज़त बख़्शी ।आप का ख़याल निहायत उम्दा है आप ही के घर का फ़ैज़ है कि इस ज़माना  में और इन हालात में भी मेरे अक़ाइद महफ़ूज़ हैं । ये शे’र ज़बान पर आ रहा है ।

हल्क़ा-ए-पीर-ए-मुग़ानम रा अज़ल दर गोश अस्त

बर हमानीम कि बूदेम हमाँ ख़्वाहद बूद

शाह मुहम्मद अकबर दानापुरी की एक ग़ज़ल का मक़्ता इन दिनों बुजु़र्गवारों के तअल्लुक़ को ज़ाहिर करता है।

फ़ितरतन थे एक हम दोनों मगर हुक्म-ए-ख़ुदा

वो तो रश्क-ए-गुल हुए मैं अकबर-ए-शैदा हुआ

एक रुबाई भी इस तअ’ल्लुक़ को ज़ाहिर करती है :

शागिर्द वहीद के हैं दोनों अकबर

हम-मश्क़ भी हम दोनों रहे हैं अक्सर
लेकिन क़ुदरत का साद उन पर ही हुआ

पत्थर पत्थर है और जौहर जौहर

आपकी शाएरी पर तसव्वुफ़ का रंग चढ़ा हुआ है । ग़ज़लों का हर शे’र तसव्वुफ़-ओ-मारिफ़त के रंग व नूर से मुनव्वर नज़र आता है । आपकी शेर-गोई में सलासत भी ज़्यादा है । ये सब उस्ताद से आपको हिस्से में मिला है चुनांचे दीवान-ए-तजल्लियात-ए- इशक़ सफ़हा 284 में मुन्नर आप का ये शे’र:

कोई शागिर्द हुआ उस्ताद का है आईना अकबर

सलासत तेरे शे’रों में वहीद-ए- ख़ुश-नवा की

आप मशाहीर शो’रा में हज़रत मीर हसन देहलवी की बहुत ता’रीफ़ बयान फ़रमाते थे ,चुनांचे जज़बात –ए-अकबर सफ़हा 56 पर एक रुबाई आप के इसी ख़याल को ज़ाहिर कर रही है। वो ये है:

शाइ’र जिसे कहते हैं वो पैदा हुए दो

मैं तो यही कहता हूँ जो होनी हो वो हो
अव्वल तो हुए मीर फिर आख़िर में वहीद

अब ख़त्म हुई बज़म-ए-सुख़न अब कुछ ना कहो

हज़रत मीर हसन देहलवी के एक शे’र के मज़मून को आपने भी अपने अंदाज़ में ख़ूब अदा किया है। दोनों के अश्आ’र को पढ़िए और दाद-ए-सुख़न दीजिए !
हज़रत मीर हसन देहलवी फ़रमाते हैं:

सब पे जिस बार ने गिरानी की *

उस को ये नातवाँ ने उठा लिया

हज़रत अकबर दानापुरी फ़रमाते हैं :

अकबर उसी ने बार-ए-अमानत उठा लिया

ये मुश्त-ए-ख़ाक खेल गई अपनी जान पर

दूसरी जगह इसी मज़मून को दूसरे अंदाज़ में पेश कर रहे हैं:

रखा हुआ है सामने पुश्तारा-ए-उल्फ़त

मैदां में चर्ख़ आए सकत हो तो उठा ले

आप के ये दोनों अश्आ’र  इस आयत-ए-शरीफ़ की तर्जुमानी कर रहे हैं’ इन्ना अरज़नल अम्मा-न-त अलस-समावाति वल-अर्ज़ि फ़-अ-बै-न अय-यहमिल-न-हा व अशफ़क़-न व ह-म-ल-हल इन्सान,सूरा अहज़ाब , पारा 22 ।इसी तरह नहनु अक़-र-बु इलैहि मिन हबलिल  वरीद,सूरा-ए- ज़ारयात, पारा 26 के मज़मून को एक शे’र में दिलकश अंदाज़ में इस तरह  पेश किया है ।

अ’जब शान है आन-ए-वाहिद में वो

बहुत पास है बहुत दूर है

जज़बात-ए-अकबर सफ़हा 232 में हज़रत-ए-मीर के एक शे’र पर आप ने निहायत ख़ूब तज़मीन लिखी है,नाज़रीन-ए-किराम वो भी मुलाहिज़ा करें:

मैं ने जो पुकारा उसे ओ आशिक़ दिल-गीर

सहरा से सदा आई लगा दिल में मेरे तीर

आता नहीं अब दश्त में मुद्दत से वो बे पीर 

होगा किसी दीवार के साया के तले मीर
सुनसान नज़र आता है अब ख़ाना-ए-ज़नजीर

सुनते नहीं कुछ रोज़ों से हम नाला-ए-शब-गीर
पूछा जो कल अकबर से तो की उस ने ये तक़रीर

होगा किसी दीवार के साया के तले मीर

शाह मुहम्मद अकबर दानापुरी की शाएरी गुल-ओ-बुलबुल-ओ-हिज्र-ओ-विसाल तक महदूद ना थी बल्कि आपके दिल में मुल्क-ओ-क़ौम के ख़ुशहाली का बड़ा ख़याल है।आप इस कोशिश में ही लगे रहे कि क़ौम को बेदार कर के हर क़िस्म के हुनर सीखने में उनकी आदत डाली जाए ताकि मुल्क को फ़रोग़ हो और हिन्दुस्तानी क़ौम भी इस बारे में अक़्वाम-ए- आ’लम पर सबक़त ले जाए। तफ़्सील के लिए तजल्लियात-ए- इशक़ मतबूआ 1316 आगरा और जज़बात-ए-अकबर मतबूआ 1333 आगरा का मुतालिआ’ फ़रमाएं।

विसाल:जब आप की उम्र 67बरस की हुई तो अ’ला लत का सिलसिला शुरू हुआ । ईलाज होता रहा मगर मरज़ तरक़्क़ी करता रहा ।अवाइल-ए-रजब से मरज़ में ज़्यादती हो गई ।ज़ो’फ़-ओ-नक़ाहत की हालत में भी फ़र्ज़ के अ’लावा तहज्जुद के पाबंद थे। विसाल से दो दिन पेश्तर ये दो शे’र ज़्यादा विर्द-ए- ज़बान थे:

ख़ुदा की हुज़ूरी में दिल जा रहा है * ये मरना है इस का मज़ा आ रहा है
तड़पने लगीं आशिक़ों की जो रूहें * ये क्या रूहुल-क़ुदुस गा रहा है

बाद-ए-विसाल ग़ुस्ल के वक़्त ये तारीख़ी आख़िरी ना-मुकम्मल शे’र तकिया के नीचे से लिखा हुआ बरामद हुआ वो ये है :

अ’दम का मुसाफ़िर बताता नही कुछ

कहाँ से ये आया कहाँ जा रहा है

आपकी ज़िंदगी के ये तीन अशआ’र हैं जो उस वक़्त की आप की कैफ़ियत का पता देते हैं ।
बिलआख़िर 14 रजब 1327 दो शंबा ब-वक़्त-ए-नमाज़-ए-अस्र आप ने विसाल फ़रमाया। बाद नमाज़ -ए-इशा मदफ़ून हुए ।
सय्यद शाह मुहम्मद मुहसिन अबुलउलाई दानापुरी ने क़ता-ए-तारीख़-ए-रहलत लिखी थी:
बदीं मिस्रा तारीख़-ए- विसालश याफ़्तम मोहसिन * चूँ सुबहानल-लज़ी अस्रा बिअ’बदिहि आमद आवाज़म

मज़ार-ए-मुअ’ल्ला दरगाह हज़रत मख़दूम शाह मुहम्मद सज्जाद अबुलउलाई दानापुरी में वाक़े’ है 

Shaykh Ṣafī al-Dīn Goes Mountain Climbing

Safi al-Din Dreaming.jpg
An illustration from the life of Shaykh Ṣafī al-Dīn, during his adulthood, depicting a dream concerning the rise and fall of a local post-Ilkhanid dynasty, the Chūbānids (their members symbolized by the candles), with the shaykh himself depicted in the lower half asleep, dreaming. Unfortunately, so far as I know, the story recounted below was never illustrated. (Aga Khan Museum AKM264)

Shaykh Ṣafī al-Dīn (d. 1334) is best known as the founder and eponym of the Safavid sufi ṭarīqa, which in the late fifteenth into early sixteenth century would be the basis for the Safavid dynasty and empire, one of the major Islamic empires of the early modern world. He was commemorated in a number of ways: for instance, architecturally by a monumental and expansive shrine complex in Ardabil, and textually by an equally monumental and expansive menāqib (hagiography) composed in Persian by Ibn Bazzāz Ardabīlī, completed in 1358, in consultation with Ṣafī al-Dīn’s son and successor to head of the ṭarīqa, Ṣadr al-Dīn. Clocking in at over eight hundred folios in manuscript form, and almost twelve hundred in the modern printed edition, it must surely rank as one of the longest saint’s lives in Islamic history. Like other hagiographies, much of the social and cultural context and particularities of past worlds can be discerned in this text, such as in the story I have selected here.

The following account comes from the chapter on Shaykh Ṣafī al-Dīn’s childhood, during a period in which, as the first paragraph suggests, the saint was just beginning to discover his powers, not unlike many modern-day superhero stories in which the newly endowed superhero must learn to control his or her spectacular abilities, perhaps with the help of a mentor. Something similar is the case here: Ṣafī al-Dīn discovers strange and sometimes disturbing spiritual powers, such as an ability to see dead people, which, naturally, freaks him out, causing him to stop eating and to worry his mother (who is really his first mentor and a major presence in this chapter), who eventually coaxes the reason out of him. Understanding that her son is special, she seeks out holy men nearby who might direct him, but none are capable of training a prodigy like Ṣafī al-Dīn. In the story that follows, our protagonist sets out to a local holy place with hopes of finding an instructor, or at least some powerful baraka that will help him gain control of his powers and potent spiritual states. Additional commentary follows, but first the tale itself, which centers on Mount Sabalan, a high, prominent peak west of Ardabil:

Detail from the V&A’s Ardabil carpet.

Story (ḥikāyat): Shaykh Ṣadr al-Dīn, God perpetuate his baraka, said that when the spiritual state (ḥāl) of the shaykh, God sanctify his inner secret, grew more powerful, and when exalted conditions would occur which could not be stopped and which the shaykh found difficult to disclose [to others], by necessity he occupied himself with seeking out a guide (murshid) who could bring him out of this tumult of waves and will. He threw his entire body into this search, though he did not know from whence this impetus for searching came [1].

During that time people often had recourse to Mount Sabalan, it being well known that there were folk of God, exalted is He, atop Mount Sabalan. So the shaykh desired to go to Mount Sabalan, in order to find one of these people. The first time he went he found no one. The second time that the season for visiting came—for other than in the heart of summer it is not possible due to the intensity of the snow, ice, and cold—he went again and took from that place, in accordance with the custom of ordinary people, water and soil from the summit of Sabalan in order to derive baraka thereby. On his descent he passed through a couloir in the mountain, and saw a Turk [here with the sense of a nomad] squatting down, having taken up a bow and arrow and put the arrow to the bow, waiting in ambush for the shaykh. Other than [the Turk] there were no people in the vicinity—[Ṣafī al-Dīn] looked to see if he had an entourage or followers, but no, he was like a spider all alone.

Then that Turk cried out to the shaykh in the Mongol tongue [2], ‘Come!’ The shaykh came before him, and [the Turk] asked, ‘What is that in your hand?’ The shaykh replied, ‘A flask of water.’ He asked, ‘What water is it?’ [The shaykh] replied, ‘Water from the summit of Sabalan which I have taken in order to obtain baraka.’[The Turk] picked his bow back up and said, ‘Pour it out!’ The shaykh poured the water out of the flask. The Turk said, ‘What difference is there between this flowing water [in the stream of the couloir] and that water? What baraka is to be found in water?’ Again the Turk asked, ‘What is the other thing in your hand?’ The shaykh replied, ’Soil from the summit of Sabalan that I have collected to get baraka.’ Again the Turk took up his bow and said, ‘Pour it out!’ So the shayh poured the soil out, too, and the Turk asked, ‘What difference is there between this soil and that soil?’ Then he added, ‘Take heed! As I see it, aside for those fleeing from heat or from work or for the ailing man, what baraka is there in stone and mountain? What power comes from stone and mountain? This time I forgive you, but if in similar fashion you return again, I will strike [you].’

So the shaykh, God sanctify his inner secret, set out on his descent, but when in that moment he looked back he did not see any trace of the Turk. He did not return again [3].

Lake of Sabalan peak, سبلان
The summit lake of Mount Sabalan today, photographed by Morteza Tadayoni.

This is a rather curious story, in that it depicts Shaykh Ṣafī al-Dīn engaging in a practice which the author clearly does not countenance, but which, by Ibn Bazzāz’s own admission (or Ṣadr al-Dīn’s, whose voice is at least partially present here) was quite common in the lifetime of the shaykh, and quite likely in Ibn Bazzāz’s time, a few decades after the shaykh’s death. That Mount Sabalan would be sacred is not very surprising: rising nearly sixteen thousand feet above sea level, looming above Iranian Azerbaijan, it would be an impressive and numinious enough place even without the addition of its spectacular summit lake (the mountain’s caldera, Sabalan being an inactive stratovolcano). It is not a stretch to imagine that local people had venerated the mountain before the rise of Islam, though we should not discount the rationale given for its holiness in Shaykh Ṣafī al-Dīn’s time, namely, that it was the inhabitant of certain ‘folk of God,’ saints, as similar stories of ‘wild’ holy people abounded in the Islamic world, stories reinforced by wandering ascetics and hermits, who themselves were preceded in Syriac Christianity by a whole host of ‘wild’ holy people inhabiting the countryside. However, it is notable that it appears from the story- despite the explanatory device about the ‘folk of God’- that the baraka of the mountain is on some level inherent in the material makeup of the summit itself, and not necessarily tied into the presence or activity of human saints.

That the mountain’s very water and soil could possess baraka, the ‘stuff’ of divine blessing typically associated in Islam with saints, the Qur’an, and other ‘properly’ Islamic individuals and entities, points to what I have elsewhere styled the ‘economy of sanctity,’ in which various communities and traditions could, and did, share practices and concepts of holiness and the power of sanctity, such that people from multiple communities and traditions might draw upon shared ‘resources’ of holiness for often quite ‘practical’ purposes. At the same time, this economy of sanctity could be challenged by those wishing to ‘focus’ it upon a single tradition or even individual. That is what seems to be going on here: the lone Turk (which here indicates a nomad more than a single ethnic identity), whom we should take as being miraculous and perhaps angelic in nature, turns the shaykh away from the practice, not because baraka could not inhere in physical objects, but seemingly as a way of contesting this particular source of physically-inhering baraka, which the shaykh does not need and which, presumably, others do not need as well. The subtext, I think, is that pilgrimage to Mount Sabalan is unnecessary, not out of a distaste for pilgrimage or reproducing baraka physically and through ‘relics,’ but because one ought to visit the shrines of saints for such things- especially (and perhaps exclusively) the shrine of Ṣafī al-Dīn!

Footnotes:

[1] This last sentence is somewhat obscure to me (and based on variant readings of extant manuscripts, was obscure to early modern copyists as well), but I think I have more less captured the sense of the young Ṣafī al-Dīn’s general confusion concerning the mastering of his onrushing spiritual states.

[2] Literally, ‘Mughāl’ tongue, which could mean Mongol, as I have translated, but might simply imply nomadic language, ‘Mongol’ and ‘Turkic’ not always distinguishable in a world of ethnic fluidity.

[3] Ibn Bazzāz Ardabīlī, Ṣafvat al-ṣafā: dar tarjumah-ʼi aḥvāl va aqvāl va karāmāt-i Shaykh Ṣafī al-Dīn Isḥaq Ardabīlī, ed. Ghulām Riz̤ā Ṭabāṭabāʼī Majd (Tabrīz: G.R. Ṭabaṭabāʼī Majd, 1373 [1994]), 93-94.

Rajab Mubarak – Saint of Rajab Story

Mecca 1887
older-masjid-Nabawiw
Medina 1880-1890

Rajab Mubarak – Story of the Saint of Rajab

Rajab is the Month of God Almighty

Ahead of us begins (7th March 2019) a very important month in the Islamic calendar, the holy month of Rajab al-Haram. It stands alone out of the four months which God has declared sacred Rajab, Dhul-Qida, Dhul-Hijja, and Muharram. It also opens the series of three holy months culminating in Ramadan: Rajab, Shaban, and Ramadan. During these three months everyone must prepare and keep himself, as much as possible, away from low traits, bad manners and sins.
The Holy Prophet  said, ‘Rajab is the month of God, Shaban is my month and Ramadan is the month of my Community.’ God gave us twelve months in the year, eleven of which are ours and one of which belongs to God. What rewards God will give his servants in His month, no one knows, not even the Holy Prophet . The work of prophets and angels stops in the month of Rajab.
They are not allowed to know what rewards God is going to give His community. It is in the hands of the Lord, Almighty God. In the following month, Shaban, no one is permitted to know what rewards Prophet  will give his Community except the Prophet  and Allah Almighty. What is accumulated of the rewards in Rajab and Shaban will be written for you and become known to everyone in Ramadan. That is why it is the month of the Community. These three months are therefore very important months in the understanding of the Sufi orders.
In the month of Rajab, the Holy Prophet  went through the Night Journey (27th) and Ascension. During this month one must keep oneself away from all kinds of bad manners and behavior. One of the most important days of the year is the first day of the ‘month of God.’ All seclusions commence at the beginning of the month of Rajab. The most important seclusion that Sufi masters have performed in their lives always fell in that month. It is a holy month. If you do something more (for God) in that month, you are going to be rewarded with a reward known to no one except God. In that month, God’s Oceans of Mercy, Love and Rewards are going to be opened for His Community and His servants.
All Saints wait to see what rewards God is going to grant human beings at this time of year. All saints on this planet, from East to West, from North to South, expect to see something happen in this world during these three special months. Everyone of us must therefore behave themselves in these coming three months especially.

Look at the mercy that God sends in the month of Rajab. If you did something wrong, do not turn away, as if to run away from God. Turn to your Lord. He will forgive you. It is very important because no one knows what God is going to give to His servants not even the two angels appointed to write a person’s deeds, who ride on the shoulders of every human being. Everything in that month comes through God and no one knows what God will put into his or her scale for the least good manner or act of worship done for Him.

Jannat-al-Baqi-Madinaw

Story of the Saint of Rajab
In the time of the Prophet  there lived a notorious highway robber. He used to frequent the streets after midnight. If he found someone walking alone at night in the street, he caught him, robbed him, sometimes beat him or killed him, and then returned home. No one was able to catch that highwayman. The Prophet  used to curse that highwayman in his time, saying, ‘That is an evil person. I will never pray for him and I will not bury him in the graveyard of the Muslims.’
After many years, the highwayman passed away. Because the Prophet  used to curse him, the children dragged his body through the streets of Madinah and threw him into a dry well. As soon as they had thrown him into the well, God spoke to the Prophet  and said, ‘O my beloved Prophet, today one of my saints has passed away. You must go and wash him, clean him, cover him, pray for him and bury him.’ The Prophet  was astonished because all his life he had cursed that person. Now that he had passed away, God told him that he was a saint. How could he be a saint?
But no one can interfere with God’s knowledge, not even the Prophet . If God wants to make a thief a saint, no one can ask, ‘Why?’ We must accept. That is why according to Sufi teachings and the teachings of the Naqshbandi Order, you have to look at everyone as being better than you. You do not know if God is going to raise that person’s level higher than your level who knows? No one can know. Therefore no one can interfere. Do not look down at people as if you were superior to them. You do not know whether that person, in God’s eyes, is a saint or not.
Who knows? Always regard people as being at a higher level than yourself. Show them respect and be humble towards them. Do not show ego and pride. God’s Mercy is so great that you are forbidden to look at what people are doing on the outside. You must not call them crazy or criticize their bad manners. Leave them alone. They have a Lord to judge them. Look at yourself. Make yourself behave well. Do not interfere with anyone else. It is not your job to correct anyone else. Your job is only to correct yourself. Correct yourself and leave everyone else to their Lord. This is the true understanding and teaching of Sufism leave everyone to their Lord and change yourself.
If you teach your ego not to interfere with anyone, then you are going to find yourself living in happiness, because when you look at people, you will only see servants of the same Lord as yours and, therefore, God will sometimes forgive them what they are doing. Do not say, ‘You are committing wrong by drinking, womanizing, doing this and doing that. Leave everyone to his or her Lord. Teach people in general. Do not focus in on someone and be specific.
God told the Prophet (SWS), ‘O Messenger of God, take him and purify him.’ The Prophet  immediately called Abu Bakr as-Siddiq  and said, ‘O Abu Bakr, we have to go and bury the highwayman who died.’ Abu Bakr as-Siddiq  said, ‘O Messenger of God, you said that you did not want to bury that person in a Muslim grave for he is not Muslim!’ The Prophet  said, ‘No! Let alone ordinary Muslims. God informed me today that that person was a saint!’
What did that thief do in his life to become a saint? He killed, robbed and stole all his life. The Prophet   went into the well, took that person’s body out with his own hands and with his Companions, carried him to his house. He cleaned him, washed him, wrapped him in a shroud, prayed for him, then took him from the his mosque to the Baqi cemetery, a distance of fifteen minutes’ walk. It took the Prophet  more than two hours to move from the mosque to the cemetery.
All the Companions were astonished at the way the Prophet  was walking. He had performed ablution for the dead with his own hands on that man, washed him and prayed for him. Now that he was taking him to his grave, he was walking on tiptoes. ‘O Messenger of God,’ they asked him, ‘Why are you walking on tiptoes?’ He said, ‘God ordered all saints from East to West, all angels from the seven heavens and all spiritual beings to be present and follow the bier of that saint. There are so many of them filling the way that I cannot find a place to put my feet. Never in my life was I so surprised as I am today.’
After they buried him, the Prophet  did not speak with anyone but quickly returned to his house trembling and shivering. He sat with Abu Bakr as-Siddiq  asking himself what that saint had done, a robber all his life, to merit such a high degree of respect from God. Abu Bakr as-Siddiq  said, ‘O Messenger of God, I feel ashamed to ask about what I saw today. It was so astonishing.’ The Prophet  answered, ‘Abu Bakr as-Siddiq  , I am even more surprised than you. I am waiting for Gabriel (s) to come and inform me of what has happened.’
When Jibrail (AS) came, the Prophet  said, ‘O Jibrail what is the matter?’ He answered, ‘O Prophet, do not ask me. I am also astonished! Yet do not be astonished. God can do what no one can do. He is telling you to ask that man’s daughter what he did in his life.’
The Prophet  immediately went in person with Abu Bakr as-Siddiq  to the house of that burglar. Nowadays, ministers and secretaries of state, no, even a manager in a company treats everyone else as if they were beggars at his door. They show neither respect nor humility. The Prophet , disregarding his power and status as a perfect human being, as the beloved of God, humbly went to that saint’s house to ask his child what her father had done in his life.
He said, ‘O my daughter, please tell me how your father lived.’ She told him, ‘O Messenger of God, I am very ashamed before you. What am I going to tell you? He was a killer, a thief. I never saw him do anything good. He robbed and stole day and night, except for one month during the year. When that month came, he would say, ‘This is the month of God,’ because he heard you say, ‘Rajab is the month of God, Shaban is the month of the Prophet  and Ramadan is the month of the Community.’ So he said, ‘I do not care for the month of the Prophet  or the month of the Community, only for the month of my Lord. Therefore, I am going to sit in my room and close it and perform seclusion during this month.’
The Prophet  asked her, ‘What kind of seclusion did he do?’ She told him, ‘O Messenger of God, one day he was out in the street looking for someone to rob. He found an old man of seventy or eighty years of age. He beat him until he was unconscious and robbed him. He found a small piece of folded paper in his pocket. He opened it and found a prayer inside. He liked that prayer very much. Every year when the month of Rajab–the month of God–came around, my father used to sit and read that prayer day and night, weeping and reading, except when he wanted to eat or perform ablution. After the month was over he would get up and say, ‘The month of God is finished. Now for my pleasure,’ and go back to robbing and stealing for eleven more months.’
The supplication used by that man is a very important supplication which all are advised to recite three times a day during the month of Rajab. Sultan Maulana Sheikh Nazim (KS) said that this supplication purifies you from all your sins and leaves you as pure as a newborn child. It is a very famous supplication in Sufi orders.
When the Prophet  asked the daughter to bring him the paper, he kissed it and rubbed this paper over his body. I advise all of you not to forget about that supplication, but practice it during this coming month. Keep reciting it and God will give you as He Wills, according to your intention.
God told the Prophet , ‘O my beloved Prophet, that person came and repented to me in the most precious month of the year. For that reason, because he sacrificed at least one month of the year for Me, I have forgiven him all his mistakes and I have changed all his sins into laudable deeds. As he had many sins, now he has many rewards. He became a great saint.’
Because of one prayer, God made him a saint, a person who never worshipped the Lord as he should have, by coming to such associations as this to listen. You have a merciful God, a loving God. What do you think He will give you in return? Do you think that He is going to leave you in difficulties? For every step that you took to come to such a meeting, God will take away from you one sin and give you ten rewards. Whoever came two hours’ driving, let them compute how many steps they made. Do not miss such associations because you cannot get such rewards when you worship. Your five prayers are an obligation upon you but such associations are not an obligation.
They are voluntary. Therefore if you attend, you are going to be rewarded with a very weighty reward. That is why these associations are very important. They will show you the shortest way to reach the Divine Presence. They will show you the shortest way to reach your reality. With very little practice, by reciting something which saints recited, you can progress very quickly. Prepare yourself in the month of Rajab not to miss any prayers. If you happen to miss prayers during the day, try to perform them at night when you come home before sleeping.
Try to recite ‘Allah’ 1500 times a day in your heart. If you prefer to recite it by tongue, do so. Also recite 100 times a day, ‘Allahumma salli ala Muhammadin wa ala ali Muhammadin wa sallim’ (O God, send blessings and peace upon Muhammad and upon the Family of Muhammad). God willing, this will give you power during this month and will prepare you for the month of Shaban which has other duties which we will describe in time, God willing.
We ask success from Allah Almighty (God) through the Opening Chapter of the Quran, al-Fatihah.

Why the Dog could not drink: Sufi Story by Hazrat Shibli

Sufi teacher Miniature

Shibli was asked:

‘Who guided you in the Path?’

He said: ‘A dog. One day I saw him, almost dead with thirst, stand­ing by the water’s edge.

‘Every time he looked at his reflection in the water he was frightened, and withdrew, because he thought it was another dog.

‘Finally, such was his necessity, he cast away fear and leapt into the water; at which the “other dog” vanished.

‘The dog found that the obstacle, which was himself, the barrier between him and what he sought, melted away.

‘In this same way my own obstacle vanished, when I knew that it was what I took to be my own self And my Way was first shown to me by the behaviour of a dog.