Rule and Government among the Arabs

Rule and Government among the Arabs

When talking about the Arabs before Islam, we see what it is necessary to outline the history of rule, government, sectarianism, and the religious domination of the Arabs, to facilitate the understanding of the emergent circumstances when Islam appeared. When the sun of Islam rose, rulers of Arabia were of two kinds: crowned kings. who were in fact not independent; and heads of tribes and clans, who enjoyed the same authorities and privileges possessed by crowned kings and were mostly independent, though some of them may have shown some kind of submission to a crowned king. The crowned kings were those of Yemen, and those of geographical Syria; the Family of Ghassan and the Monarchy of Heerah. All other rulers of Arabia were noncrowned.

Rule in Yemen

In Yemen, the people of Sheba were one of the oldest known nations of the pure Arabs. Mention has been made of them as early as the 25th century B.C., according to excavations undertaken at Or. Their civilization flourished, and their domain spread in the 11th century B.C. It is possible to divide their ages to the following estimation: 1. From 1300 to 650 B.C., their nation was known as ‘Ma’iniyah during which their kings were called ‘Makrib Sheba’. Their capital was Sarwah, also known as Kharibah, whose ruins lie approx. 50 kms. north west of Ma’rib, and 142 kms. east of San’a’. During this period, they began building the Dam of Ma’rib which had great importance in the history of Yemen. Sheba had so great a domain that they had colonies inside and outside Arabia. 2. From 620 B.C. to 115 B.C. uring this era, their nation was known by the name Sheba. They left the name Makrib and assumed the designation of Kings of Sheba. They also made Ma’rib

their capital instead of Sarwah. The ruins of Ma’rib lie at a distance of 192 east of San’a’. [1]

  1. From 115 B.C. until 300 C.E. During this period, the nation became known as Himyariyah the First after the tribe of Himyar conquered the kingdom of Sheba making Redan their capital instead of Ma’rib. Later on, Redan was called Zifar. Its ruins still lie on Mudawwar Mountain near the town of Yarim. During this period, they began to decline and fall. Their trade failed to a great extent; firstly, because of the Nabetean domain over northern Hijaz; secondly, because of the Roman superiority over the naval trade routes after the Roman conquest of Egypt, Syria and northern Hijaz; and thirdly, because of the inter-tribal warfare. Because of the three above-mentioned factors, the families of Qahtan remained disunited and scattered about.
  2. 4. From 300 C.E. until Islam dawned in Yemen. During this period the nation was known as Himyariyah the Second, and it witnessed increasing disorder and turmoil, followed by civil rebellion and outbreaks of tribal wars rendering the people of Yemen liable to foreign subjection and hence loss of independence. During this era, the Romans conquered ‘Adn and even helped the Abyssinians (Ethiopians) to occupy Yemen for the first time in 340 C.E., making use of the constant intra-tribal conflict in Hamdan and Himyar. The Abyssinian (Ethiopian) occupation of Yemen lasted until 378 C.E., where after Yemen regained its independence. Later on, cracks began to show in the Ma’rib Dam which led to the Great Flood (450 or 451 C.E.) mentioned in the Noble Qur’ân. This was a great event, which caused the fall of the entire Yemeni civilization and the dispersal of the nations living therein. In 523. Dhu Nawas, a Jew, dispatched a great campaign against the Christians of Najran in order to force them to convert to Judaism. Having refused to do so, they were thrown alive into a big ditch where a great fire was set. The Qur’ân referred to this event:

(1) Muhadarat Tarikh Al-Umam Al-Islamiyah by Al-Khudari, 1/15,16. Al-Yaman

‘Abrat-Tarikh pp. 77. 83. 124. 130. and Tarikhul-‘Arab Qablal-Islam 101-112.

“Cursed were the people of the ditch.” (85:4) This aroused great wrath among the Christians, and especially the Roman emperors, who not only instigated the Abyssinians (Ethiopians) against Arabs but also assembled a large fleet of seventy thousand warriors, which helped the Abyssinian (Ethio pian) army to affect a second conquest of Yemen in 525 C.E. under the leadership of Eriat. He was granted rulership over Yemen, a position he held until he was assassinated by one of his army leaders, Abrahah, who, after reconciliation with the king of Abyssinia, took rulership over Yemen and, later on, deployed his soldiers to demolish Al-Ka’bah, and hence, he and his soldiers came to be known as the “Men of the Elephant”. In the year 575 C.E., after the “Elephant” incident, the people of Yemen, under the leadership of Ma’dikarib bin Saif Dhu Yazin AlHimyari, and through Persian assistance, revolted against the Abyssinian (Ethiopian) invaders, restored independence and appointed Ma’dikarib as their king. However, Ma’dikarib was assassinated by some of his Abyssinian (Ethiopian) servants. The family of Dhu Yazin was thus deprived of royalty forever. Kisra, the Persian king, appointed a Persian ruler over San’a, and thus made Yemen a Persian colony. Persian rulers maintained rulership of Yemen until Badhan, the last of them, embraced Islam in 638 C.E., thus terminating the Persian domain over Yemen. [1]

Rulership in Heerah

Ever since Korosh the Great (557-529 B.C.) united the Persians. they ruled Iraq and its neighborhood. Nobody could shake their authority until Alexander the Great vanquished their king Dara I and thus subdued the Persians in 326 B.C. Persian lands were

Persian landa

[1] For details see Al-Yaman ‘Abrat-Tarikh pp. 77, 83, 124, 130, 157, 161. Tarikh Ardil

Qur’an 1/133. and Tarikhul-‘Arab Qablal-Islam 101-151. There is a considerable amount of discrepancy in the historical references for these dates. Indeed some such details are mentioned in the Qur’an: “Indeed these are but tales of the ancients.” [23:831

thenceforth divided and ruled by kings known as “the Kings of Sects”, an era that lasted until 230 C.E. Meanwhile, the Qahtanians occupied some Iraqi territories, and were later followed by some ‘Adnanians who managed to share some parts of Mesopotamia with them. The Persians, under the leadership of Ardashir, who had established the Sasanian state in 226 A.D, regained enough unity and power to subdue the Arabs living in the vicinity of their kingdom, and force the Quda’ah tribe to leave for Syria, leaving the people of Heerah and Anbar under the Persian domain. During the time of Ardashir, Jadhimah Alwaddah exercised rulership over Heerah and the rest of the Iraqi desert area including Rabi’ah and Mudar in Mesopotamia. Ardashir had reckoned that it was impossible for him to rule the Arabs directly and prevent them from attacking his borders unless he appointed one of them who enjoyed support and power of his tribe as a king. He had also seen that he could make use of them against the Byzantine kings who always harassed him. At the same time, the Arabs of Iraq could face the Arabs of Syria who were in the hold of Byzantine kings. However, he deemed it fit to keep a Persian battalion under command of the king of Heerah to be used against those Arabs who might rebel against him. After the death of Jadhimah, and during the era of Kisra Sabour bin Ardashir, ‘Amr bin ‘Adi bin Nasr Al-Lakhmi was ruler of Heerah and Anbar (268-288 C.E.). The Lakhmi kings remained in rule of Heerah until the Persians appointed Qabaz bin Fairuz in whose reign appeared someone called Mazdak, who called for dissoluteness in social life. Qabaz, and many of his subjects. embraced Mazdak’s religion and even called upon the king of Heerah, Al-Mundhir bin Ma’-us-Sama’ (512-554 C.E.), to follow suite. When the latter, because of his pride and self-respect. rejected their call, Qabaz discharged him and nominated Harith bin ‘Amr bin Hajar Al-Kindi, who had accepted the Mazdak doctrine,

No sooner did Kisra Anu Shairwan succeed Qabaz than he, due to

hatred of Mazdak’s philosophy, killed Mazdak and many of his followers, restored Mundhir to the throne of Heerah, and gave orders to summon under arrest Harith who sought refuge with AlKalb tribe where he spent the rest of his life. Sons of Al-Mundhir bin Ma’-us-Sama’ maintained kingship a long time until An-Nu’man bin Al-Mundhir took over. Because of a calumny borne by Zaid bin ‘Adi Al-‘Abbadi, the Persian king got angry at An-Nu’man and summoned him to his palace. An-Nu’man went secretly to Hani bin Mas’ud, chief of Shaiban tribe, and left his wealth and family under the latter’s protection, and then presented himself before the Persian king, who immediately threw him into prison until his death. Kisra, then, appointed Eyas bin Qubaisah At-Ta’i as king of Heerah. Eyas was ordered to tell Hani bin Mas’ud to deliver An-Nu’man’s charge up to Kisra. No sooner than had the Persian king received the fanatically motivated rejection on the part of the Arab chief, he declared war against the tribe of Shaiban. He mobilized his troops and warriors under the leadership of King Eyas to a place called Dhi Qar which witnessed a most furious battle wherein the Persians were severely routed by the Arabs for the first time in history.” They say that this occurred very soon after the birth of Prophet Muhammad eight months after Eyas bin Qubaisah’s rise to Power over Heerah. After Eyas, a Persian ruler named Azadhabah was appointed over Heerah, ruling for seventeen years (614-631 C.E.) after which the authority returned to the family of Lakhm when Al-Mundhir AlMa’rur took over. Hardly had the latter’s reign lasted for eight months when Khalid bin Al-Walid autem fell upon him with Muslim soldiers,12]

[1] That was reported in a tradition in Musnad Khalifah bin Khaiyat p. 24, and Ibn

Sa’d 7/77. [2] Muhadarat Tarikh Al-Umam Al-Islamiyah 1/29-32. The details are mentioned by At-Tabari

, Al-Mas’udi, Ibn Qutaibah, Ibn Khaldun, Al-Baladhiri, and Ibnul-Athir and others.

  • ibn Khaldun, Al-Baladhtrl, and Ibnul-A

Rulership in Geographical

Syria During the tribal emigrations, some branches of the Quda’ah tribe reached the borders of geographical Syria where they settled down. They belonged to the family of Sulaih bin Halwan, of whose offspring were the sons of Da’am bin Sulaih known as AdDaja’imah. The tribes of Quda’ah were used by the Byzantines in the defense of the Byzantine borders against both Arab bedouin raiders and the Persians. A king was put in charge of them. One of their most famous kings was Ziyad bin Al-Habulah.They enjoyed autonomy for a considerable phase of time that lasted from the beginning of the first century to near the end of the second century C.E. Their authority however ended upon defeat by the Ghassanides who were consequently granted the proxy rulership over the Arabs of Syria and had Dumatul-Jandal as their headquarters, which lasted until the battle of Yarmuk in the year 13 A.H. Their last king Jabalah bin Al-Aihum embraced Islam during the reign of the Chief of believers, ‘Umar bin AlKhattab

Rulership in Hijaz

Ishmael en administered authority over Makkah as well as custodianship of the Al-Ka’bah throughout his lifetime. Upon his death, at the age of 137,121 two of his sons succeeded him; Nabet then Qidar. They also say the opposite in order. Later on, their maternal grandfather, Mudad bin ‘Amr Al-Jurhumi took over, thus transferring rulership over Makkah to the tribe of Jurhum, preserving a venerable position. Very little authority remained for Ishmael’s sons even though they held a sacred status since it was their father who built Al-Ka’bah.!

(3) Time passed without the case of the children of Ishmael changing, until the rule of Jurhum declined prior to the invasion of

[1] ibid. [2] Genesis 25:17. Tarikh At-Tabari 1:314. 131 Ibn Hisham 1/111-113, where he only mentioned the rule of Nabet among the

sons of Ishmael gut.

Bukhtanassar. The political role of the ‘Adnanides had begun to gain firmer grounds in Makkah, which could be clearly attested to by the fact that upon Bukhtanassar’s first invasion of the Arabs in Dhati ‘Irq, the leader of the Arabs was from the ‘Adnanides not from Jurhum. Upon Bukhtanassar’s second invasion in 587 B.C., however, the ‘Adnanides were frightened out to Yemen, while the Israelite proclaimed Prophet Burkhiya afled to Syria from Harran with Ma’ad. But when Bukhtanassar’s pressure lessened, Ma’ad returned to Makkah to find none of the tribe of Jurhum except Jursham bin Jalhamah, whose daughter, Mu’anah, was given to Ma’ad as wife. She later had a son by him named Nizar. [2] On account of difficult living conditions and poverty prevalent in Makkah, the tribe of Jurhum began to treat visitors of Al-Ka’bah poorly and obtain by force its funds. That aroused resentment and hatred of the ‘Adnanides (sons of Bakr bin ‘Abd Manaf bin Kinanah). They, with the help of the tribe of Khuza’ah that had come to settle in a neighboring area called Marr Az-Zahran, invaded Jurhum and frightened them out of Makkah. Rulership was left to Quda’ah in the middle of the second century C.E. Upon leaving Makkah, Jurhum filled up the well of Zamzam, levelled its place and buried a great many things in it. ‘Amr bin AlHarith bin Mudad Al-Jurhumi(4) was reported by Ibn Ishaq to have buried the two gold deer of Al-Ka’bah, together with the Black Stone in the Zamzam well

, after sealing it up, he and those with him escaped to Yemen.

151 Ishmael’s period is estimated to have lasted for twenty centuries B.C. It means that Jurhum stayed in Makkah for twenty-one centuries and held rulership there for about twenty centuries.

LIJ Tarikh At-Tabari 1:559. 2) Tarikh At-Tabari 1:559-560, 2/271, and Fathul Bari 6/622. 331 Tarikh At-Tabari 2:284. 14 This is not the earlier Mudad Al-Jurhumi Al-Akbar who was mentioned in the

story of Ishmael 15) Ibn Hisham 1/114,115.

Upon defeat of Jurhum, the tribe of Khuza’ah monopolized rulership over Makkah. Mudar tribes, however, enjoyed three privileges:

The First: Leading pilgrims from ‘Arafat to Muzdalifah and during the rites at Mina on the Day of Sacrifice. This was the authority of the family of Al-Ghawth bin Murrah, descendants of Elias bin Mudar, who were called ‘Sufah’. This privilege meant that the pilgrims were not allowed to throw stones at Al-‘Aqabah until one of the Sufah men did that. When they finished stoning and wanted to leave the valley of Mina, Sufah men stood on the two sides of Al-‘Aqabah and nobody would pass that position until the men of Sufah passed and cleared the way for the pilgrims. When the Sufah perished, the family of Sa’d bin Zaid Manat from the Tamim tribe inherited the responsibility.

The Second: Al-Ifadah (leaving for Mina after Muzdalifah) on sacrifice morning, and this was the responsibility of the family of Adwan.

The Third: Postponement of the sacred months, and this was the responsibility of the family of Tamim bin ‘Adi from Bani Kinanah.[1]

Khuza’ah’s reign in Makkah lasted for three hundred years,

[21 during which, the ‘Adnanides spread all over Najd and the sides of Bahrain and Iraq, while small branches of the Quraish remained on the sides of Makkah; they were Halloul, Sarim and some other families of Kinanah. They enjoyed no privileges over Makkah or the Sacred House until the appearance of Qusai bin Kilab, whose father is said to have died when he was still a baby, and whose mother subsequently married Rabi’ah bin Haram, from the tribe of Bani “Udhrah. Rabi’ah took his wife and her baby to his homeland on the borders of Syria. When Qusat became a young man, he returned to Makkah, which was ruled by Hulail bin Habshah from

[1] Ibn Hisham 1/44-119, 120-122. [2] Yaqut Maddah’s Makkah and Fathul Bari 6:633. [3] Ibn Hisham 1/117.

Khuza’ah, who gave Qusai his daughter, Hobbah, as wife. After Hulail’s death, a war between the Khuza’ah and the Quraish broke out resulting in Qusai’s taking hold of Makkah and the Sacred House.!

The Reasons of this War have been illustrated in Three Versions

The First: Having noticed the spread of his offspring, increase of his property and exalt of his honor after Hulail’s death, Qusai found himself more entitled than the tribes of Khuza’ah and Bani Bakr to shoulder the responsibility of rulership over Makkah and custodianship of the Sacred House. He also advocated that Quraish were the chiefs of Ishmael’s descendants. He consulted Quraish and Kinanah to expel Khuza’ah and Bani Bakr from Makkah and they supported him.

The Second: The Khuza’ah claimed that Hulail requested Qusai to hold custodianship of Al-Ka’bah and rulership over Makkah after his death. [3] The

Third: Hulail gave the right of Al-Ka’bah service to his daughter Hobbah and appointed Abu Ghubshan Al-Khuza’i to function as her agent whereof. Upon Hulail’s death, Qusai bought this right for a leather bag of wine, which aroused dissatisfaction among the men of Khuza’ah and they tried to keep the custodianship of the Sacred House away from Qusai. The latter, however, with the help of Quraish and Kinanah, managed to take over and even to expel Khuza’ah completely from Makkah.

[4] Whatever the truth might have been, the whole affair resulted in the deprivation of Sufah of their privileges, previously mentioned: evacuation of Khuza’ah and Bakr from Makkah and transfer of rulership over Makkah, and custodianship of the Holy Sanctuary to Qusai; after fierce wars between Qusai and Khuza’ah inflicting

(1) Ibn Hisham 1/117-118, [2] Ibn Hisham 1/117-118. Bl Ibn Hisham 1/118. 14) Rahmatul-lil-‘Alamin 2/55, Fathul Bari 6/634. Al-Ya’qubt 1/239. Al-Mas’udi 2/58.

heavy casualties on both sides, reconciliation and then arbitration of Ya’mur bin ‘Awf, from the tribe of Bakr, whose judgment entailed eligibility of Qusai’s rulership over Makkah and custodianship of the Sacred House; Qusai’s irresponsibility for Khuza’ah’s bloodshed, and imposition of blood money on Khuza’ah and Banu Bakr.1) Qusai’s reign over Makkah and the Sacred House began in 440 C.E., 21 and allowed him, and the Quraish after him, absolute rulership over Makkah and undisputed custodianship of the Sacred House to which Arabs from all over Arabia came to pay homage. Qusai brought his kinspeople to Makkah and allocated it to them, allowing Quraish some dwellings there. An-Nusia, the families of Safwan, Adwan, Murrah bin ‘Awf preserved the same rights they used to enjoy before his arrival. [3] A significant achievement credited to Qusai was the establishment of An-Nadwah House (an assembly house) on the northern side of Al-Ka’bah, to serve as a meeting place for the Quraish. This was very beneficial for the Quraish because it secured unity of opinions among them and cordial solutions to their problems. Qusai enjoyed the following privileges of leadership and nonor: 1. Presiding over An-Nadwah House Meetings: The consultations relating to serious issues were conducted there, and marriage contracts were announced. 2. The War Standard: There could be no declaration of war except with his approval or the approval of one of his sons. 3. Caravan Leader: He was the commander of all caravans. No caravan from Makkah could depart, be it for trade or otherwise, except under his authority or the authority of one of his sons. 4. Doorkeeper of Al-Ka’bah: He was the only one eligible to open

[1] Ibn Hisham 1/123-124. (2) Fathul Bari 6/633. Qalb Jaziratil-‘Arab p. 232. (3) Ibn Hisham 1/124-125. [4] Ibn Hisham 1/125, Muhadarat Tarikh Al-Umam Al-Islamiyah by Al-Khudari 1/36,

Akhbarul-Kiram p. 152.

its gate, and was responsible for its service and protection 5. Providing Water for the Pilgrims: They would fill basins sweetened by dates or raisins for the pilgrims visiting Makkah to drink 6. Feeding Pilgrims: This means making food for pilgrims who could not afford it. Qusai even imposed on Quraish annual land tax for food, paid at the season of pilgrimage. It is noteworthy however that Qusai singled out ‘Abd Manaf, a son of his, for honor and prestige though he was not his elder son (Abdud-Dar was), and entrusted him with such responsibilities as chairing of An-Nadwah House, the standard, the door keeping of Al-Ka’bah, providing water and food for pilgrims. Due to the fact that Qusai’s deeds were regarded as unquestionable and his orders inviolable, his death gave no rise to conflicts among his sons, but later it did among his grand children. For no sooner than ‘Abd Manaf had died, his sons began to have rows with their cousins – sons of ‘Abdud-Dar, which would have given rise to conflict and fighting among the whole tribe of Quraish, had it not been for a peace treaty. Thereby posts were reallocated to preserve feeding and providing water for pilgrims for the sons of ‘Abd Manaf; while An-Nadwah House, the flag and the door keeping of Al-Ka’bah were maintained for the sons of ‘Abdud-Dar. The sons of ‘Abd Manaf. however, cast the lot for their charge. Consequently they left the charge of food and water giving to Hashim bin ‘Abd Manaf, upon whose death, the charge was to be taken over by a brother of his called Al-Muttalib bin ‘Abd Manaf. After him it was to be taken by ‘Abdul-Muttalib bin Hashim, the Prophet’s grandfather. His sons assumed this position until the rise of Islam, during which ‘Abbas bin ‘Abdul-Muttalib was in charge. [2] Many other posts were distributed among people of Quraish for establishing the pillars of a new democratic minor state with

[1] Ibn Hisham 1/130, Tarikh Al-Ya’qubt 1/240-241. [2] Ibn Hisham 1/129-179.

Rule and Government among the Arabs

43

government offices and councils similar to those of today. Enlisted as follows are some of these posts. 1. Casting the lots for the idols was allocated to Bani Jumah. 2. Noting of offers and sacrifices, settlement of disputes and relevant issues were to lie in the hands of Bani Sahm. 3. Consultation was to go to Bani Asad. 4. Organization of blood money and fines was with Bani Tayim. 5. Bearing the national banner was with Bani Umaiyah. 6. The military institute, footmen and cavalry would be Bani Makhzum’s responsibility. 7. Bani ‘Adi would function as foreign ambassadors. (1)

Rulership in Pan-Arabia

We have previously mentioned the Qahtanide and ‘Adnanide emigrations, and division of Arabia between these two tribes. Those tribes dwelling near Heerah were subordinate to the Arabian king of Heerah, while those dwelling in the Syrian deserts were under domain of the Ghassanides, a sort of dependency that was in reality formal rather than actual. However, those living in the far-off desert areas enjoyed full autonomy. These tribes in fact had heads chosen by the whole tribe which was a demi-government based on tribal solidarity and collective interests in defense of land and property. Heads of tribes enjoyed dictatorial privileges similar to those of kings, and were rendered full obedience and subordination in both war and peace. Rivalry among cousins for rulership, however, often drove them to outdo one another in entertaining guests. affecting generosity, wisdom, and chivalry for the sole purpose of outranking their rivals, and gaining fame among people especially

(il Tarikh Ardil-Qur’an 2/104-106, it is also popularly mentioned that the flag

bearing tribe was Banu ‘Abdud-Dar and the command of troops was under Banu Umaiyah.

poets who were the official spokesmen at the time. Head of tribe and master had special claims to spoils of war such as one-fourth of the spo’ls, whatever he chose for himself, or found on his

way back or even the remaining indivisible spoils.

The Political Situation

The three Arab regions adjacent to foreigners suffered great weakness and inferiority. The people there were either masters or slaves, rulers or subordinates. Masters, especially the foreigners, had claim to every advantage; slaves had nothing but responsibilities to shoulder. In other words, absolute rulership brought about violation on the rights of subordinates, ignorance, oppression, iniquity, injustice and hardship, and turning them into people groping in darkness and ignorance. So, fertile land rendered its fruits to the rulers and men of

power to extravagantly spend on their pleasures and enjoyments, wishes and desires, oppression and aggression. The tribes living near these regions were moving between Syria and Iraq, whereas those living inside Arabia, were disunited, and governed by tribal conflicts and racial and religious disputes. They had neither a king to maintain their independence nor a supporter to seek advice from, or depend upon in hardships. The rulers of Hijaz, however, were greatly esteemed and respected by the Arabs, and were considered as rulers and servants of the religious center, Rulership of Hijaz was, in fact, a mixture of secular and official superiority as well as religious leadership. They ruled among the Arabs in the name of religious leadership and always monopolized the custodianship of the Holy Sanctuary and its neighborhood. They looked after the interests of Al-Ka’bah visitors and were in charge of putting Abraham’s code into effect. They even had such offices and departments like those of the parliaments of today. However, they were too weak to carry the heavy burden, as this evidently came to light during the Abyssinian (Ethiopian) invasion,

22 Jamadi Ul Awwal Urs e Hazrat Syed Ahmed Kabir Masukullah Rifai Radiallahu Anhu

*ﺃﻋﻮﺫ ﺑﺎﻟﻠﻪ ﻣﻦ ﺍﻟﺸﻴﻄﺎﻥ ﺍﻟﺮﺟﻴﻢ*
*بسم الله الرحمن الرحيم*
*الصــلوة والسلام عليك يارسول الله ﷺ*

*Ghous us Saalikin, Rais ul Aarifin, Syed ul Aulia Hazrat Syedna Sarkar Sheikh Syed Ahmed Kabir Masukullah Rifai Radiallahu Anhu*

Biography | History |Karamat

Youm-E-Wiladat: 15, Rajab, 512 Hijri

Youm-E-Wisal: 22, Jamadi Ul Awwal, 578 Hijri

Mazar:- *Umme Ubaida Sharif, Iraq*

Founder:- *Sufi Order Rifai Silsila*

Aapka Mubarak Naam ‘Syed Ahmed Kabir’ He. ‘Abul Abbas’ Kunniyat He Aur ‘Muhyuddin’ Laqab He. Aapke Ajdaad Me Ek Sahib Ka Naam ‘Rifa’a’ Tha Unki Taraf Nisbat Hone Ki Vajah Se ‘Rifai’ Mash’hoor He. Aap Maslakan Shafai He Aur Nasaban Sayyedushohda Sayyedna Sarkar Imam Hussain Shahid E Karbala Radiyallahu Anhu Ki Aulad E Paak Me Se He Isliye Husaini Kehlate He. Aapke Walid E Mohtaram Ka Naam Hazrat Sayyed Ali Radiallahu Anhu He.

*Aap ki Wiladat E Paak(Birth) Ka Tajkira:*

Aapki Wiladat E Baa Sa’adat 15 Rajjabul Murajjab 512 Hijri Ko Maqame ‘Hasan’ Me Hui. Jo Iraq Me ‘Umme Ubaida’ Ke Qarib Shehre ‘Vaasta’ Ke Ilaqe Me Waqe He. Aapki Viladat Se Pehle Hi Sarkare Do Aalam Sallallahu Alayhi Va Sallam Ne Aapke Maamu Shaikh E Waqt Hazrat Baaz Ash’hab Mansoor Bataahi Radiyallahu Anhu Ko Aapke Paida Hone Ki Basharat Di Thi. Aapki Paidaish Se 40 Din Pehle Ek Raat Hazrat Shaikh Mansoor Alayhirehma Ne Huzur E Aqdas Sallallahu Alayhi Va Sallam Ko Khwab Me Dekha Ke Aap Farmate He Ke, “Ae Mansoor ! 40 Din Ke Baad Teri Bahen Ke Yaha Ek Ladka Paida Hoga. Uska Naam ‘Ahmed’ Rakhna. Aulia E Kiram Me Wo Sardar Hoga Aur Jab Wo Hoshiyaar Ho Jaae To Taalim Ke Waste Use Shaikh Ali Qari Vaasti Ke Paas Bhej Dena Aur Uski Tarbiyat Se Gaflat Na Bartana.”

Is Khwab Ke Pure 40 Din Baad Aap Maqame Hasan Me Paida Hue.
[Sayyedul Aulia]

*Aapka Ta’aaruf:*

‘Qalaidul Jawahir Sharif’ Me Hazrat Allama Taadni Rehmatullah Alay Tehrir Farmate He Ke: ‘Hazrat Sayyed Ahmed Kabir Rifai Radiyallahu Anhu Badi Shan Ke Buzurg Hue He. Aapka Maqam Bahot Bulando Aur Aapke Ahevaal Bahot Mash’hoor He.’

Manqool He Ke Aap Un Char (4) Buzurgo Me Se He Jo “Ba-huqme Ilaahi Andho Ko Aankh Wala Kodhiyo Ko Tandurust Aur Murdo Ko Zinda Kar Diya Karte The”. Har Shaher Aur Dehaat Me Aapke Beshumar Shagird Moujud He. Mumalike Islamiya Me Koi Aisi Jagah Nahi Thi Jaha Aapki Khanqah Na Ho.

Bakasrat Mujahidaat Ki Vajah Se Apne Ahvaal Par Gaalib Aur Apne Baatin Par Haavi The. Uloome Tariqat Me Apne Dour Ke Ustaade Kaamil The. Qaum Ke Pure Ahvaal Aap Par Roshan The (Yaani Aap Gaib Ki Baate Jaante The) Logo Ki Mushkilaat Ko Aasani Se Hal Farma Dete The. Aapka Kalaam Bahot Pakiza Hota Tha. Sufiyo Me Aapko Aisi Shohrat Hasil Thi Ke Jo Kisi Ta’aruf Ki Mohtaj Nahi. Bahot Mutavaaze (Tavazo, Narmi Karne Wale) Aur Vasiul Qalb (Bade Dilwale) The. Duniya Se Aise Khali Hath Gae Ke Koi Shey Bhi Apne Paas Jamaa Nahi Ki.
[Sayyedul Aulia]

*Sarkar Ahmad Kabir Rifai ki Karamat (Miracles):*

Hazrat Sayyed Ahmed Kabir Rifai Radiyallahu Anhu Ke Bhanje Hazrat Abul Farah Bin Ali Rifai Rehmatullah Alayh Farmate He Ke: “Ek Din Jab Hazrat Sayyed Ahmed Kabir Rifai Radi allahu Anhu Tanha Bethe The To Me Aapke Malfoozat Sunne Ki Niyyat Se Qarib Beth Gaya. Usi Waqt Ek Shakhs Aur Aasman Se Utar Kar Aapke Saamne Betha Aur Aapne Marhaba Kaha.”

Us Shakhs Ne Aapse Kaha Ke Mene 20 Roz Se Kuchh Khaya Piya Nahi He Aur Me Chahta Hu Ke Apni Khwaish Ke Mutabiq Khau Piyu. Sayyed Ahmed Kabir Rifai Radiyallahu Anhu Ne Puchha ‘Tumhari Khwaish Kya He?’ Usne Aasman Ki Taraf Nigaah Uthai To Dekha Ke 5 Murgaabiya (Ek Parinda) Udti Hui Ja Rahi He. Usne Kaha ‘Ae Kash Unme Se Ek Bhuni Hui Mujhe Mil Jaae Jiske Sath Gehu Ki Rotiya Aur Thande Paani Ka Kuzaa Bhi Hota’.

Hazrat Ne Ye Sunkar Farmaya Ke Ye Murgaabiya To Tere Hi Liye He. Phir Aapne Udti Hui Murgaabiyo Ki Taraf Dekh Kar Farmaya Ke ‘Is Shakhs Ki Khwaish Jaldi Puri Kardo’. Abhi Aapka Ye Jumla Pura Bhi Na Hua Tha Ke Un Murgaabiyo Me Se Ek Bhuni Hui Aapke Saamne Aakar Giri Aur Aapne Apne Pehlu Me Rakhe Hue Do (2) Paththaro Ko Apne Hath Se Khincha To Wo Behtarin Qism Ki Gehu Ki Rotiyo Me Tabdil Ho Gae. Phir Jab Aapne Apna Hath Fiza Me Buland Kiya To Surkh (Red) Rang Ka Ek Kuzaa Aapke Hath Me Aa Gaya Jisme Paani Bhara Hua Tha.

Jab Wo Shakhs Kha Pi Kar Hawa Me Ud Gaya To Hazrat Ne Murgabi Ki Haddiyo Ko Baae Hath Me Lekar Apna Daahina Hath Phera Aur Farmaya Ke ‘Ae Haddiyo Aur Paththaro Khuda Ke Huqm Se Aapas Me Jud Jaao’ Phir Aapne Jab ‘Bismilla Hirrehamnirrahim’ Padhi To Wo Murgabi Zinda Ho Gai Aur Hawa Me Udti Hui Nazro Se Ojhal Ho Gai.
[Sayyedul Aulia]

*Maqam E Gous E Aazam Radiyallahu Anhu Aap ki Nazar Me:*

Hazrat Allama Shatnoufi Rehmatullah Alayh Ek Sanad Bayan Karte Hue Tehrir Farmate He Ke: “Hazrat Shaikh Imam Abu Abdullah Bataahi Rehmatullah Alayh Se Suna Ke Me Sayyedi Sarkar Gous E Aazam Shaikh Abdul Qadir Jilani Radiyallahu Anhu Ki Zaahiri Zindagi Me Umme Ubaida Ki Taraf Gaya Aur Hazrat Sayyed Ahmed Kabir Rifai Radiyallahu Anhu Ke Sahen Me Kuchh Din Thehra.”

Sheikh Ahmed Kabir Rifai Radiyallahu Anhu Ne Mujh Se Farmaya Ke: “Mere Saamne Sheikh Abdul Qadir Jilani Radiyallahu Anhu Ke Fazail O Manaqib Bayan Karo”. Mene Kuchh Bayan Kiya. Guftagu Ke Douran Ek Shakhs Aaya Aur Kehne Laga ‘Usko Chhod Hamare Paas In Manaqib Ke Alawa Aur Manaqib Bayan Kar Aur Ishara Shaikh Ahmed Kabir Rifai Radiyallahu Anhu Ke Manaqib Ka Kiya. Hazrat Ne Uski Taraf Gusse Se Dekha, Wo Shakhs Usi Waqt Hazrat Ke Saamne Gira Aur Uski Jaan Nikal Gai.

Phir Hazrat Ahmed Kabir Rifai Radiyallahu Anhu Ne Farmaya Ke: Kon Shakhs Hazrat Sheikh Abdul Qadir Jilani Radiyallahu Anhu Ki Taarif Ki Taaqat Rakhta He? Aur Kon Shakhs Unke Darje Tak Pahonch Sakta He?”

Aap (Sarkar Gous E Aazam) Wo Shakhs He Ke Aapke Daahini Taraf Behre Shariat (Shariat Ka Samandar) Aur Baai Taraf Behre Haqiqat (Haqiqat Ka Samandar) He. Un Dono Me Aap Jis Se Chahe Chullu Bhare. Hamare Zamane Me Sheikh Abdul Qadir Jilani Radiallahu Anhu Ka Koi Saani Nahi.”
[Sayyedul Aulia]

*Aapki Nigah E Paak Ki Shaan:*

‘Nafhatul Uns’ Me Hazrat Allama Abdur Rehman Jaami Rehmatulla Alayh Tehrir Farmate He Ke Jab Koi Shakhs Hazrat Sayyed Ahmed Kabir Rifai Radiyallahu Anhu Se Taaviz Likhane Ke Liye Kaagaz Lekar Aata Aur Ittefaq Se Agar Siyahi Na Hoti To Aap Bagair Siyaahi Ke Hi Likh Dete The.

Ek Baar Ek Shakhs Ko Aapne Bagair Siyaahi Ke Taaviz Likh Kar De Di. Muddat Tak Wo Shakhs Gaaib Raha. Ek Zamana Guzar Jaane Ke Baad Wo Phir Usi Kaagaz Ko Lekar Aapki Khidmat Me Aaya Aur Batore Imtihaan Wo Kaagaz De Kar Kaha Ke ‘Is Kaagaz Par Taaviz Likh Dijiye’.

Aapne Jab Us Kaagaz Ko Dekha To Farmaya Ke ‘Ae Barkhurdaar ! Is Kaagaz Par To Taaviz Likha Hua He. Phir Usko Vapas Kar Diya.
[Sayyedul Aulia]

*Maqam E Mustafa Sallallahu Alaihi Wasallam Aur Aap ka Aqida:*

Aap Farmate He Ke, “Apne Nabi Sallallahu Alayhi Va Sallam Ke Martabe Ko Bahot Bada Samjho. Aap Hi Makhlooq Aur Khaliq Ke Darmiyan Vaasta He. Aap Hi Ne Khaliq O 
Makhlooq Ka Farq Bataya. Aap Allah Ke Bande He, Allah Ke Mehboob He, Allah Ke Rasool He, Makhlooqe Ilaahi Me Sabse Zyada Kaamil He. Allah Ke Paigambar O Me Sabse Afzal He.”

“Allah Ki Taraf Raasta Batlane Wale He, Uski Taraf Sabko Bulane Wale He, Uski Khabar Sunane Wale Aur Uski Baate Maloom Karne Wale He. Aaphi Sabke Liye Baargahe Rehmani Ka Darwaza Aur Darbare Samadiyat Me Sabka Vasila He. ‘Jo Aapse Mil Gaya Allah Se Mil Gaya Aur Jo Aapse Juda Huwa Allah Se Juda Huva’. Aap Sallallahu Alayhi Va Sallam Ka Irshad He Ke Koi Shakhs Us Waqt Tak Momin Nahi Ho Sakta Jab Tak Ke Uski Khwaish Us Shariat Ke Taabe Na Ho Jaae Jisko Me Lekar Aaya Hu.”*
[Sayyedul Aulia]

Subhanallah, Nabi E Muqarram Sallallahu Alayhi Va Sallam Ke Muta’alliq Aapke Aqide Se Vaazeh Ho Gaya Ke Ham Ahle Sunnat Val Jama’at Yaani Maslak E Aala Hazrat Wale Haq Par He. Itna Saaf Aur Wazeh Qaul Aapka Upar Bayan Hua. Ab Faisla Kare Ke Jo Shakhs Hamare Nabi Sallallahu Alayhi Va Sallam Ko “Apne Jaisa Bashar Ya Bade Bhai Ki Tarah Samjhe” (Ma’az Allah) Kya Wo In Buzurgo Ke Tariqe Par Ho Sakta He? Hargiz Nahi. Allah Sabko Haq Samajhne Ki Toufiq Ataa Farmae…Aamin.

Hazrat Sayyed Ahmed Kabir Rifai Radiyallahu Anhu Jab Hajj Adaa Karne Ke Baad Madina Sharif Gaye To Us Waqt Madina Sharif Me Ye Kanoon Tha Ke Masjid E Paak Me To Sab Logo Ko Aane Diya Jata Tha. Aur Sarkare Do Aalam Sallallahu Alayhi Va Sallam Ke Mazare Paak Ke Paas Sirf Sahihunnasab Saadat (Sayyed) Ko Jane Diya Jata The. Jab Hazrat Sayyed Ahmed Kabir Rifai Radiyallahu Anhu Masjid Sharif Pahonche Aur Waha Se Roza E Paak Par Jaane Ki Khwaish Zaahir Ki To Khadimo Ne Aapko Rok Diya. Aapne Khadimo Se Kaha Ke Mujhe Huzur Sallallahu Alayhi Va Sallam Ke Mazare Paak Ke Jaane Do Me Unhi Ki Aulad Yaani Sayyed Hu. Lekin Khadimo Ko Yakin Na Aaya Aur Unhone Aapko Andar Na Jaane Diya.

Aap Maayus Ho Gaye. Aur Tute Hue Dil Se Ek Dard Bhari Aawaz Me Roza E Paak Ke Bahar Khade Hokar Pukara Ke, “Assalamu Alaykum Ya Jaddi” Yaani “Ae Mere Nana Aap Par Salaam Ho”.

Aapka Ye Pukarna Tha Ke Roza E Paak Se Aawaz Aai, “Walekum Assalam Ya Valadi” Yaani “Ae Mere Bete Tum Par Bhi Salam Ho”.

Is Aawaz Ko Waha Mojud Tamami Logone Suna. Khadimo Ne Aapko Andar Jaane Ki Ijazat Di Aap Sarkar Ke Mazar Sharif Ke Paas Pahonche Aur Arz Kiya Ke Ya Rasolallallah Sallalhu Alayhi Va Sallam Me Aapse Musahfa Karna Chahta Hu. Aapne Aur Tamam Hazirin Ne Dekha Ke Huzur Ke Mazar E Paak Se Ek Hath Namudar Hua Aapne Huzur Sallallahu Alaihi Wa Sallam Ke Haath Sharif Ko Chuma Aur Musahfa Kiya. Subhan’allah

Sabak:- Is Waqie Se Ahle Sunnat Ke Bahot Se Aqaid Ki Haqqaniyat Sabit Hoti He. Jese Ke, Huzur Sallallahu Alaihi Wasallam Ko Ya Kehkar Pukarna, Huzur Salaam Ko Sunte 
He, Huzur Hayatunnabi He.
Sallallahu Alayhi Wa Sallam.

“Ahle Sunnat Ka He Beda Paar Ashabe Huzur
Najm He Aur Naav He Itrat Rasoolullah Ki”
-Aala Hazrat Fazile Barelvi Radiallahu Anhu

Subhanallah

*Sohbate Aulia Allah Ki Taqid:*

Hazrat Sayyedna Ahmed Kabir Irfai Radiyallahu Anhu Farmate He Ke: “Aulia Allah Ke Daaman Se Chimat Jaao. “Alaa Inna Aulia Allahi Laa Khoufun Alayhim Valaa Hum 
Yahzanoon. Allazina Aamanu Va Kaanu Yattakun” Yaani “Sun Lo Beshaq Allah Ke Waliyo Par Na Kuchh Khouf He Na Kuchh Gam. Wo Jo Iman Laae Aur Parhezgaari Karte He” Wali Wo He Jo Allah Se Mohabbat Rakhta Ho, Us Par Iman Rakhta Ho Aur Taqwa Par Kaarband Ho.”

“Lihaza Jisko Allah Se Mohabbat Ho Us Se Dushmani Na Karo. Baaz Aasmani Kitabo Me He Ke: “Allah Ta’ala Farmata He Ke Jo Mere Kisi Wali Ko Izaa Dega To Meri Taraf Se Usko Ailan E Jung He” Allah Ta’ala Apne Aulia Ke Liye (Jab Wo Zalil Kiye Jaae Ya Izaa Diye Jaae) Bahot Gairat Karta He, Unki Khatir Izaa Dene Walo Se Inteqaam Leta He. Aur Jo Unse Mohabbat Kare Allah Ta’ala Apne Aulia E Kiram Me Uski Hifazat Karta He Aur Jo Unki Panaah Me Aata He Uski Madad Farmata He.”

“Aulia Ki Mohabbat Ko Apne Upar Lazim Karlo, Unka Qurb Hasil Karo. Unki Vajah Se Tumko Barkat Hasil Hogi. Unke Sath Ho Jaao, Yahi Allah Ki Jama’at He Aur Sunlo Allah
Hi Ki Jama’at Kamiyab He.”
[Sayyedul Aulia]

*Sohbate Aulia Ki Targib:*

Hazrat Sayyed Ahmed Kabir Rifai Radiyallahu Anhu Farmate He Ke: “Ae Logo ! Aulia Allah Ke Qurb Ki Koshish Karo. Jo Allah Ke Vali Se Dosti Rakhta He Allah Se Dosti 
Rakhta He. Aise Hi Jo Allah Ke Vali Se Dushmani Rakhta He Wo Allah Se Dushmani Karta He.”

“Azize Man ! Agar Koi Tere Dushman Se Mohabbat Rakhe Kya Tu Us Se Mohabbat Kar Sakta He? Nahi, Bakhuda Nahi. To Sunle Ke Allah Ta’ala Ko Makhlooq Se Zyada Gairat He. Usko Bhi Us Baat Se Gairat Aati He Ke Apne Vali Ke Dushman Se Mohabbat Kare.”

“Wo Inteqaam Bhi Leta He Aur Qaher Bhi Nazil Karta He. Azize Man! Agar Koi Tumhare Dost Se Mohabbat Kare To Kyat Um Us Se Nafrat Karoge? Nahi, Khuda Ki Qasam Nahi. To Jaan Lo Ke Allah Ta’ala Makhlooq Se Zyada Karim He. Wo To Sab Karimo Se Badh Kar Karim Aur Sab Maherbaano Se Zyada Maherbaan He. Isliye Wo Apne Vali Ke Dost Se Kabhi Nafrat Nahi Karega Balke Us Par Aehsaan Karega, Uske Sath Achcha Bartaav Karega Aur Us Par Inaamo Ikraam Farmaega.”
[Sayyedul Aulia]

*Saat (7) Darvesho Ki Saat (7) Bashaarate:*

Bachpan Me Hazrat Sayyedna Ahmed Kabir Rifai Radiyallahu Anhu Ke Qarib Se Saat (7) Darvesho Ka Guzar Hua To Wo Thaher Kar Aapko Dekhne Lage.
Unme Se Ek(1) Ne Kalma E Tayyaba “La Ilaha Illallah Muhammadur Rasoolallah” Padha Aur Kehne Lage Ke, “Is Baa Barkat Darakht Ka Zahoor Ho Chuka He.”
Dusre(2) Ne Kaha: “Is Darakht Se Kai Shaakhe Niklegi.”
Tisre(3) Ne Kaha: “Kuchh Arse Me Is Darakht Ka Saaya Tavil Ho Jaaega.”
Chouthe(4) Ne Kaha: “Kuchh Arse Me Iska Phal Zyada Hoga Aur Chaand Chamak Uthega.”
Paanchv(5) Ne Kaha: “Kuchh Arse Baad Log Inse Karamat Ka Zahoor Dekhenge Aur Kasrat Se Inki Jaanib Maail Honge.”
Chhathe(6)Ne Kaha: “Kuchh Hi Arse Baad Inki Shan O Azmat Buland Ho Jaaegi Aur Nishaniya Zaahir Ho Jaaegi.”
Saatve(7) Ne Kaha: “Na Jaane (Buraai Ke) Kitne Darvaze Inki Vajah Se Band Ho Jaaege Aur Bahot Se Log Inke Murid Honge.”
[Faizan E Sayyed Ahmed Kabir Rifai]

*Sajjadanashini Ka Waqia:*

Jab Hazrat Sayyed Ahmed Kabir Rifai Radiyallahu Anhu Ke Maamu Hazrat Sayyedna Shaikh Mansoor Alaihirrehma Ki Wafaat Ka Waqt Qarib Aaya To Unki Zouja Mohtarma Ne Arz Ki, “Apne Farzand Ke Liye Khilafat Ki Wasiyyat Karde.” Hazrat Shaikh Mansoor Alayhirrehma Ne Farmaya, “Nahi! Balke Mere Bhanje Sayyed Ahmed Ke Liye Khilafat Ki Wasiyat He.”

Zouja Mohtarma Ne Jab Israar Kiya To Aapne Apne Bete Aur Bhanje Hazrat Ahmed Kabir Rifai Radiyallahu Anhu Ko Bulwaya Aur Dono Se Farmaya, “Mere Paas Khajoor Ke Patte Laao.”

Beta To Bahot Se Patte Kaat Kar Le Aaya Magar Hazrat Saiyedna Ahmed Kabir Rifai Radiyallahu Anhu Koi Patta Na Laaye, Wajah Puchhi To Hikmat Se Bharpur Jawab Dete Hue Arz Ki Ke, “Mene Sabko Allah Ki Tasbih Karte Hue Paya Isi Liye Kisi Patte Ko Nahi Kaata.”

Hazrat Shaikh Mansoor Rehmatullah Alayh Ne Apni Zouja Ki Taraf Muskura Kar Dekha Aur Farmaya Ke, “Mene Bhi Kai Martaba Yahi Dua Ki Thi Ke Mera Khalifa Mera Beta Ho Magar Mujhse Har Martaba Yahi Farmaya Gaya Ke Tumhara Khalifa Tumhara Bhanja He.”

Lihaza 28 Saal Ki Umr Sharif Me Hazrat Sayyedna Ahmed Kabir Rifai Radiyallahu Anhu Ko Maamu Jaan Ki Taraf Se Khilafat Ataa Hui Aur Usi Saal Hazrat Shaikh Mansoor 
Alayhirrehma Ka Inteqaal Hua.
[Faizane Sayyed Ahmed Kabir Rifai]

*Makhlooq E Khuda Par Shafqat:*

Hazrat Sayyedna Ahmed Kabir Rifai Radiyallahu Anhu Ke Jisme Paak Par Jab Machchhar Beth Jata To Use Na Hi Khud Udaate Na Hi Kisi Ko Udaane Dete Balke Farmate Ke, “Allah Ne Jo Khoon Iske Hisse Likh Diya He Ye Vahi Pi Raha He.”

Aur Jab Aap Dhup Me Chal Rahe Hote Aur Koi Tiddi Aapke Kapdo Me Saayadaar Jagah Par Beth Jati To Jab Tak Ud Na Jati Aap Usi Jagah Thahere Rehte Aur Farmate Ke, “Isne 
Ham Se Saaya Hasil Kiya He.”

“Isi Tarah Jab (Aapke Kurta Sharif Ki) Aastin Par Billi So Jati Aur Namaz Ka Waqt Ho Jaata To Aastin Ko Kaat Dete Magar Billi Ko Na Jagaate Aur Namaz Se Faraagat Ke 
Baad Aastin Ko Dobara Si Lete.”

Ek Martaba Aapne Ek Khaarish Zada (Khujli Wale) Kutte Ko Dekha Jise Basti Walo Ne Baahar Nikaal Diya Tha, Aap Use Jungle Me Le Gaye Aur Us Par Saaebaan Banaya, Niz Use Khilaate Pilaate Aur Har Tarah Se Uska Khayal Rakhte Rahe. Hatta Ke Aapki Bharpur Tavajjoh Ke Natije Me Jab Wo Tandurust Ho Gaya To Aapne Use Garm Paani Se Nehla Kar Ujla Kar Diya.
[Faizane Sayyed Ahmed Kabir Rifai]

*Kodhiyo Aur Apaahijo Ki Khidmat:*

“Hazrat Sayyedna Ahmed Kabir Rifai Radiyallahu Anhu Ka Ye Bhi Maamul Tha Ke Marizo Aur Apaahijo Ke Paas Jate Aur Unse Hamdardi Bhara Suluk Karte Unke Kapde Dhote, Unke Sar Aur Daadhiyo Se Mel Saaf Karte, Unke Paas Khana Le Jate Aur Unke Sath Mil Kar Khate Aur Batore Aajizi Unse Duae Karvate.”

“Ek Din Aapka Guzar Chand Bachcho Ke Paas Se Hua Jo Khel Rahe The, Aapko Dekha To Haibat Ki Vajah Se Bhaag Gaye. Aap Unke Pichhe Gaye Aur Farmaya, “Meri Wajah Se Tum Haibat Me Mubtela Hue Lihaza Mujhe Muaaf Kardo Aur Apna Khel Jari Rakho.”

“Jab Aap Gaao Ke Kisi Shakhs Ki Bimaari Ka Sunte To Uske Paas Ja Kar Uski Iyaadat Karte Agarche Raasta Kitna Hi Dur Kyu Na Hota Aur Kabhi Kabhaar Jaane Aane Me Ek Do Din Lag Jate, Kabhi Yu Bhi Hota Ke Aap Raasto Par Khade Ho Kar Naabinaao (Andhe Logo) Ka Intezar Karte, Agar Koi Mil Jata To Use Hath Pakad Kar Manzil Tak Pahoncha Dete.”
[Faizane Sayyed Ahmed Kabir Rifai]

*Aurat Ki Bad Akhlaqi Par Sabr Aur Isme Musalmano Ke Liye Nasihat:*

“Hazrat Sayyedna Ahmed Kabir Rifai Radiyallahu Anhu Ka Ek Murid Jo Kai Martaba Khwab Me Aapko Jannat Me Dekh Chuka Tha Lekin Aapse Iska Koi Zikr Na Kiya Tha. Ek Din Aapki Khidmate Aqdas Me Hazir Hua To Aapki Biwi Ko Aapse Bad Suluki Karte Hue Paaya Aur Aap Us Zyadti Par Khamosh The.”

“Wo Murid Dekh Kar Beqaraar Ho Gaya Aur Digar Aqidat mando Ke Paas Ja Kar Kehne Laga, “Ye Aurat Hazrat Par Is Qadr Zyadti Karti He Aur Tum Khamosh Rehte Ho?” Kisi Ne Kaha, “Uska Maher 500 Dinaar He Aur Hazrat Gani Nahi He.”

Wo Aadmi Gaya Aur 500 Dinaar Le Kar Hazrat Ahmed Kabir Rifai Radiyallahu Anhu Ki Khidmat Me Pesh Kar Diye, Aapne Farmaya, “Ye Kya He?” Arz Ki, “Is Aurat Ka Haq Maher He Jo Aapke Sath Bura Suluk Karti He.” Aapne Muskuraate Hue Farmaya, “Agar Main Iski Bad Zabaani Aur Bad Suluki Par Sabr Na Karta To Kya Tum Mujhe Jannat Me Dekh Paate?”
[Faizane Sayyed Ahmed Kabir Rifai]

*Aapki Aajizi Va Inkesaari:*

Ek Din Hazrat Sayyedna Ahmed Kabir Rifai Radiyallahu Anhu Ne Batore Aajizi Apne Murido Se Farmaya, “Tum Logo Ne Mere Andar Koi Aib Dekha Ho To Mujhe Bataado. “Ek Murid Ne Khade Ho Kar Arz Ki Ke, “Ya Sayyedi! Aap Me Ek Bahot Bada Aib He.” Aapne Puchha, “Ae Mere Bhai! Kounsa Aib?”

Usne Bhi (Aajizi Par Mabni Jawab Dete Hue) Arz Ki, “Hamare Jese Bure Logo Ko Apni Sohbat Se Nawaze Rakhna.” Ye Sun Kar Sab Murid Rone Lage Sath Hi Sath Aapki Aankhe Bhi Ashkbaar Ho Gai Aur Farmane Lage, “Main Tumhara Khaadim Hu, Tum Sab Logo Se Kamtar Hu.” (Allahu Akbar)
[Faizane Sayyed Ahmed Kabir Rifai]

*Huzur Sayyedna Sarkar Ghous E Aazam Radiyallahu Anhu Ka Adab:*

Imam E Ahle Sunnat Sarkar Aala Hazrat Imam Ahmed Raza Khan Fazile Barelvi Radiyallahu Anhu Fatawa Razviya Sharif Me Hazrat Khizr Musali Rehmatullah Alayh Ka Waqia Bayan Farmate He Ke, “Ek Roz Me (Hazrat Khizr Musali Rehmatullah Alayh) Sarkar Gousiyat Ma’aab Radiyallahu Anhu Ke Huzur Haazir Tha, Mere Dil Me Khatra Aaya Ke Hazrat Sheikh Ahmed Kabir Rifai Radiyallahu Anhu Ki Ziyarat Karu.”

“Huzur (Sarkar Gous E Paak) Ne Farmaya : “Kya Sheikh Ahmed Ko Dekhna Chahte Ho?” Arz Ki, “Ha” Huzur Ghous E Paak Radiyallahu Anhu Ne Thodi Der Sar Mubarak Jhukaya, Phir Mujhse Farmaya, “Ae Khizr ! Lo Ye He Sheikh Ahmed” Ab Jo Me Dekhu To Apne Aap Ko Hazrat Ahmed Rifai Radiyallahu Anhu Ke Pehlu Me Paya Aur Mene Unko Dekha Ke Roo’abdaar Shakhs He, Me Khada Hua Aur Unhe Salaam Kiya.”

Is Par Hazrat Ahmed Kabir Rifai Radiyallahu Anhu Ne Mujhse Farmaya, “Ae Khizr! Wo Jo Sheikh Abdul Qadir Ko Dekhe Jo Tamam Aulia Ke Sardar He Wo Mere Dekhne Ki Tamanna (Kyu Karta He?) Me To Inhi Ki Ra’ayyat (Yaani Maatehato) Me Se Hu” Ye Farma Kar Meri Nazro Se Gaaib Ho Gaye.

Phir Huzur Gous E Paak Radiyallahu Anhu Ke Visaal Sharif Ke Baad Baghdaad Sharif Se Hazrat Ahmed Kabir Rifai Radiyallahu Anhu Ki Ziyarat Ko Umme Ubaida Gaya, Unhe 
Dekha To Vahi Sheikh The Jinko Mene Us Din Hazrat Gous E Aazam Radiyallahu Anhu Ke Pehlu Me Dekha Tha. Us Waqt Ke Dekhne Ne Koi Aur Zyada Mujhe Unki Shanaakht Na Di. 
Hazrat Ahmed Kabir Radiyallahu Anhu Ne Farmaya, “Ae Khizr! Kya Pehli Ziyarat Tumhe Kaafi Na Thi?
[Faizane Sayyed Ahmed Kabir Rifai]

*Hazrat Ahmed Kabir Rifai Radiyallahu Anhu Aulia E Kiram Ki Nazar Main:*

Hazrat Sayyedna Shaikh Ahmed Kabir Rifai Radiyallahu Anhu Ki Azmat Va Rif’at Aur Qadr O Manzilat Ke Bayan Me Bahot Se Jalilul Qadr Aulia Aur Buzurgaane Deen Ke 
Malfoozaat Milte He. Unme Se Tin (3) Hastiyo Ke Malfooz Peshe Khidmat He.

1. “Kisi Ne Sartaaj E Aulia Huzur Sayyedna Sarkar Gous E Aazam Dastagir Radiyallahu Anhu Ki Bargah Me Imam Rifai Radiyallahu Anhu Ke Mutalliq Puchha To Irshad Farmaya, “Unka Akhlaq Sar Ta Paa Shariat Aur Quran O Sunnat Ke Ain Mutabiq He Aur Unka Dil Allah Rabbul Izzat Ke Sath Mash’gool He. Unhone Sab Kuchh Chhod Kar Sab Kuchh Paa Liya (Yaani Raza E Ilahi Ki Khatir Kaaenaat Ko Chhoda To Rab Ko Pa Liya Aur Jab Rab Mil Gaya To Sab Kuchh Mil Gaya)”

2. Wali E Kabir Hazrat Sayyedna Ibrahim Havaazini Radiyallahu Anhu Farmate He, “Me Sayyed Ahmed Kabir Radiyallahu Anhu Ki Kya Taarif Kar Sakta Hu. Unke Jism Sharif Ka Har Ek Baal Ek Aankh Ban Chuka He Jiske Zariye Wo Daae Baae, Mashriq O Magrib Har Simt Ko Dekhte He.”

3. Imam E Ahle Sunnat Sarkar Aala Hazrat Imam Ahmed Raza Khan Fazile Barelvi Radiyallahu Anhu Farmate He : “Aapka Shumaar Aqtaab E Arba’ah Se Yaani Un Chaar(4) Me Hota He Jo Tamam Aqtaab Me Aala Aur Mumtaaz Gine Jate He. Awwal Huzur Pur Noor Sayyedna Gous E Aazam Radiallahu Anhu, Doum Hazrat Sayedna Ahmed Kabir Rifai Radiallahu Anhu, Soum Hazrat Sayyed Ahmed Kabir Badvi Radiyallahu Anhu, Chahaarum Hazrat Sayyedna Ibrahim Dusuqi Radiallahu Anhu.”
[Faizane Sayyed Ahmed Kabir Rifai]

*Duniya Me Jannati Mahel Ki Zamaanat Aur Aapka Ikhtiyaar:*

Sarkar Syed Ahmed Kabir Rifai Ka Amama Sharif, Safa, Ahmed Kabir Rifai Tomb, karamat aulia allah, holy shrine of ahmed kabir rifai, founder sufi order rifai
Sarkar Ahmed Kabir Rifai
Ka Amama Sharif
Ek Martaba Hazrat Sayyedna Ahmed Kabir Rifai Radiyallahu Anhu Apne Muride Khas Hazrat Sayyedna Jamaluddin Rehmatullah Alayh Ki Khwaish Par Unke Liye Ek Baag Ki 
Kharidaari Ke Liye Gaye To Baag Ke Maalik Shaikh Ismail Ne Kaha Ke, “Agar Is Baag Ke Badle Mujhe Meri Muh Mangi Chiz Na Mili To Me Hargiz Na Bechunga” Aapne Farmaya, “Ae Ismail! Mujhe Bataao Iski Kya Qimat Chahte Ho?” Usne Kaha, “Sayyedi! Me Jannati Mahel Ke Badle Ye Baag De Sakta Hu.”

Aapne (Batore Aajizi) Farmaya, “Main Bhala Koun Hota Hu Jo Mujhse Jannati Mahel Maang Rahe Ho, Mujhse Duniya Ki Jo Chiz Chaho Maanglo” Usne Kaha, “Mujhe Duniya Ki Koi Chiz Nahi Chahiye”. Aapne Apna Sar Mubarak Jhukaya, Chehrae Paak Ki Rangat Tabdil Ho Kar Pili Pad Gai, Thodi Der Ke Baad Sar Uthaya To Pilaahat Surkhi Me Tabdil Ho Gai. Phir Farmaya, “Islamil! Jo Tumne Manga Tha Uske Badle Mene Ye Baag Kharid Liya He” Usne Arz Ki, “Sayyedi! Ye Baat Mujhe Likh Kar Ataa Farma De.”

Aapne Ek Kaagaz Par Bismillah Sharif Likhne Ke Baad Ye Ibarat Tehrir Farma Di, “Ye Wo Mahel He Jise Ismail Bin Abdul Mun’eem Ne Faqir Haqir Bande Ahmed Bin Hasan Rifai Se Kharida He, Jiske Zaamin Hazrat Ali E Murtuza Radiallahu Anhu He, Uska Hudude Arba’ah Ye He Ke Ek Taraf Jannate Adn He To Dusri Taraf Jannate Ma’ava He, Tisri Janib Jannate Khuld Aur Chouthi Jaanib Jannate Firdaus He, Waha Ki Sab Hoor O Gilmaan, Qaalin Saaz O Saaman, Nehre Aur Sab Darakht Is Soude Me Shamil He, Ye Mahel Ismail Ke Duniyavi Baag Ke Badle Me He Allah Is Baat Ka Shaahid O Kafeel He.”

Phir Aapne Wo Kaagaz Teh Kar Ke Shaikh Ismail Ke Hawale Kar Diya. Wo Tehrir Lekar Apne Bachcho Ke Paas Aae Aur Farmaya, “Main Yeh Baag Sayyedi Ahmed Ko Bech Chuka Hu” Bachcho Ne Kaha, “Aapne Kyu Bech Diya Haalanke Hame To Uski Zarurat Thi” To Unhone Jannati Mahel Milne Ka Waqia Sunaya. Bachcho Ne Kaha, “Hum Us Waqt Raazi Honge Jab Is Mahel Me Hamari Bhi Shirkat Ho” Farmaya, “Wo Ham Sab Ka Baag He.”

Uske Baad Wo Baag Hazrat Jamaluddin Rehmatullah Alayh Ke Hawale Kar Diya. Kuchh Muddat Ke Baad Shaikh Ismail Ka Inteqaal Ho Gaya. Chunke Unhone Zindagi Hi Me Apne Beto Ko Ye Wasiyat Kar Rakhi Thi Ke Te Tehrir Mere Kafan Me Rakh Dena. Lihaza Agle Din Subah Unki Qabr Par Likha Hua Paya Ke “Hame To Mil Gaya Jo Sachcha Wada Hamse Hamare Rab Ne Kiya Tha.”
[Faizane Sayyed Ahmed Kabir Rifai]

*Behre Bhi Kalaam Sun Lete:*

“Hazrat Sayyedna Ahmed Kabir Rifai Radiyallahu Anhu Ki Aadate Mubaraka Thi Ke Aap Beth Kar Bayan Farmaya Karte, Aapki Aawaz Dur Wale Bhi Is Tarah Ba Aasani Sun Lete The Jis Tarah Qarib Wale Sunte. Hatta Ke Aas Paas Ki Basti Wale Apni Chhato Par Beth Kar Aapka Bayan Sunte Aur Unhe Ek Ek Lafz Saaf Saaf Sunaai Deta Tha.”

“Jab Behre Aapki Khidmat Me Hazir Hote To Allah Ta’ala Aapki Guftagu Sunne Ke Liye Unke Kaan Khol Deta Aur Mashaikhe Tariqat Hazir Hote To Douraane Bayan Apne Daaman Phelaae Rakhte. Jab Hazrat Sayyedna Ahmed Kabir Rifai Radiallahu Anhu Bayan Se Faarig Hote To Ye Hazraat Apna Daaman Sine Se Laga Lete Aur Vaapas Aa Kar Apne Murido Ke Saamne Har Baat Bayan Kar Dete.”
[Faizane Sayyed Ahmed Kabir Rifai]

*Aapki Zindagi E Paak Ke Aakhri Ayyaam:*

Aapke Khadim E Khas Hazrat Yaqoob Rehmatullah Alayh Farmate He, “Wisaal Se Pehle Sayyedi Ahmed Kabir Rifai Radiyallahu Anhu Marze As’haal (Pet Ki Bimari) Me Mubtela Hue, Ek Maah Tak Usi Taklif Me Mubtela Rahe Aur 20 Din Tak Na Kuchh Khaya Na Piya. Niz Zindagi Ke Aakhri Lamhaat Me Aap Par Nihayat Riqqat Tari Thi, Apne Chehra Aur Daadhi Mubarak Mitti Par Ragadte Aur Rote Rehte, Labo Par Ye Duaae Jari Thi.”

“Ya Alah! Mujhe Muaaf Farma De, Ya Allah! Mujhe Is Makhlooq Par Aane Wali Musibato Ke Liye Chhat Bana De.”

“Bil Aakhir 66 Saal Tak Is Daare Faani Me Reh Kar Makhlooq E Khuda Ki Rushd O Hidayat Ka Kaam Sar Anjaam Dene Ke Baad Baroz Jumeraat 22, Jamadiul Aakhir, 578 Hijri Ba Waqt e Zohar Aapne Is Aalam E Fanaa Se Aalam E Baqa Ka Safar Ikhtiyaar Kiya.”

Aapki Zaban E Mubarak Se Adaa Hone Wale Aakhri Kalimaat Ye The, *“Ash Hadu Alla Ilaaha Illallahu Wa Ash Hadu Anna Muhammadar Rasoolullah Sallallahu Alayhi Wa Sallam.”*

“Thodi Hi Der Me Basti E Umme Ubaida Me Aapke Wisaal E Paak Ki Khabar Mash’hoor Ho Gai, Bas Phir Kya Tha Aapke Aakhri Didaar Aur Namaze Janaza Me Shirkat Ke Liye Dur Dur Se Log Jama Hone Lage Yaha Tak Ke Namaze Janaza Ke Waqt Lakho Ka Majma Moujud Tha . Baad Namaze Janaza Khanqah E Umme Ubaida Hi Me Aapki Tadfin Ki Gai. Wahi Aapka Mazar E Aqdas Marja E Khalaaiq He.”
[Faizane Sayyed Ahmed Kabir Rifai]

*Wisaal Ke Baad Haajat Ravaai:*

Hazrat Shaikh Umar Farusi Rehmatullah Alayh Farmate He, “Mujhe Kai Martaba Imam Rafai Radiyallahu Anhu Ke Mazar E Aqdas Par Hazri Ki Sa’adat Nasib Hui. Ek Martaba To Aisa Bhi Hua Ke Ke Aapne Qabr E Mubarak Se Ba Aawaze Buland Meri Ek Haajat Ke Bare Me Farmaya, “Ja! Teri Haajat Puri Kardi Gai.”

Aise Azimush Shaan Valiye Kaamil Ka Ilm E Gaib Ke Bare Me Kya Aqida He?

Hazrat Sayyedna Ahmed Kabir Rifai Radiyallahu Anhu Ke Malfoozaat Sharif Me Milta He, Aap Farmate He Ke, “Allah Tabarak Va Ta’ala Gous Va Qutub Ko Gaibo Par Muttala’a Farma Deta He, Pas Jo Bhi Darakht Ugta He Aur Pattaa Sar Sabz Hota He To Wo (Gous O Qutub) Sab Jaan Lete He.”
[Faizane Sayyed Ahmed Kabir Rifai]